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Micmsotm 


CORNELL 

UNIVERSITY 

LIBRARY 


BOUGHT  WITH  THE  INCOME 
OF  THE  SAGE  ENDOWMENT 
FUND     GIVEN     IN     1891     BY 

HENRY  WILLIAMS  SAGE 


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Cornell  University  Library 
DT  434.U2R787 


3    1924  028   599  433 


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THE    BAGANDA 


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MACMILLAN  AND   CO.,    Limited 

LONDON   BOMBAY  .  CALCUTTA 

MELBOURNE 

THE   MACMILLAN   COMPANY 

NEW  YORK        BOSTON   .    CHICAGO 
ATLANTA    .    SAN  FRANCISCO 

THE   MACMILLAN   CO.  OF   CANADA,    LTD. 

TORONTO 


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SEZIBVVA    WATERFALL,    KYAGWE,    UGANDA. 


[  Frontispiece. 


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THE   BAGANDA 


AN  ACCOUNT  OF  THEIR  NATIVE  CUSTOMS 
AND  BELIEFS 


The  Rev.  JOHN   ROSCOE,  hon.  m.a.  (Cantab.) 

Formerly  of  the  Church  Missionary  Society. 


MACMILLAN  AND  CO,  LIMITED 
ST.   MARTIN'S  STREET,  LONDON 

191 1 


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^'Ix( 


Km 

Richard  Clay  and  Sons,  Limited, 

brunswick  st.,  stamford  st.,  s.e.,  and 

bungay,  suffolk. 


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TO   MY   FRIEND, 

PROFESSOR  J.  G.  FRAZER, 

WHOSE   SYMPATHY,   ENCOURAGEMENT, 

AND   GUIDANCE   IN   MY 

ANTHROPOLOGICAL   STUDIES 

HAVE   CONSTANTLY   INSPIRED 

ME   TO   FRESH   EFFORT. 


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PREFACE 


In  this  work  my  aim  has  been  to  describe  the  social  and 
religious  life  of  the  Baganda  in  the  old  days  before  their 
country,  Uganda,  came  under  the  influence  of  Europe. 
Though  several  books  on  Uganda  have  appeared  during 
the  past  few  years,  giving  general  accounts  of  the  country 
and  people,  I  have  written  the  present  work  without  any 
feeling  of  encroaching  upon  the  field  of  earlier  writers,  as  this 
volume  is  compiled  from  information  which  I  have  obtained 
at  first  hand  from  the  natives  themselves  concerning  their 
social  customs  and  religious  beliefs.  I  have  therefore  made  »o. 
reference  to  other  books  on  the  subject.  Having  spent  twenty- 
five  years  as  a  missionary  in  the  heart  of  Africa  in  intimate 
relations  with  the  natives,  I  have  had  greater  opportunities 
for  obtaining  some  knowledge  of  their  mode  of  life  and 
habits  of  thought,  as  well  as  for  becoming  intimately 
acquainted  with  their  old  religious  ideas,  than  falls  to  the 
lot  of  most  men.  None  of  the  Baganda  who  gave  me' 
information  about  their  early  institutions  knew  English,  nor 
had  they  come  into  contact  with  Englishmen;  their  minds 
were  uninfluenced  by  foreign  ideas.  My  desire  is  to  place 
the  facts  so  collected  in  the  hands  of  experts  for  scientific 
purposes,  and  I  venture  to  think  that  Government  officials, 
missionaries,  and  merchants,  may  also  find  the  record  useful 
in  helping  them  to  understand  the  religious  and  political 
questions  of  to-day,  for  the  past  customs  and  beliefs  still,  to 
some  extent,  influence  the  present  life  and  thought  of  the 
Bagfanda. 


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X  PREFACE 

For  the  interest  I  now  take  in  anthropological  questions  and 
also  for  my  more  accurate  knowledge  of  the  science,  I  am 
indebted  to  my  friend,  Professor  J.  G.  Frazer,  Fellow  of 
Trinity  College,  Cambridge  ;  it  is  impossible  for  me  to  repay 
the  debt  of  gratitude  I  owe  him  for  all  the  help  and  encourage- 
ment he  has  given  me  during  the  past  eighteen  years  of  my 
missionary  life.  He  has  added  to  his  many  past  favours 
another  token  of  friendship  by  reading  the  proofs  of  this 
work.  My  regret  is  that  it  is  not  more  worthy  of  such  an 
illustrious  teacher.  During  the  past  eighteen  years  notes 
have  been  made  and  carefully  checked  as  opportunity  offered 
itself,  though  my  life  as  a  C.M.S.  Missionary  has  been  a  busy 
one,  and  anthropological  studies  have  had  to  be  pursued  as 
recreation  after  hours  of  teaching  in  the  class-room  were 
ended.  The  reader  is  referred  to  "  A  Handbook  of  Luganda," 
by  G.  L.  Pilkington,  B.A.,  and  to  "  Elements  of  Uganda 
Grammar,"  by  a  Missionary  of  the  Church  Missionary  Society 
in  Uganda,  published  by  the  S.P.C.K.,  for  information  on  the 
language. 

When  I  first  entered  Uganda,  Christianity  was  rapidly 
gaining  ground,  and  for  several  years  it  was  not  possible  to 
gather  much  trustworthy  information  owing  to  the  difficulty, 
in  the  first  instance,  of  learning  the  language,  which  had  still 
to  be  reduced  to  writing,  and  afterwards  of  obtaining  the  con- 
fidence of  the  natives,  which  had  to  be  gained  before  their 
religious  secrets  were  divulged.  Again,  the  old  men  who 
knew  most  about  the  former  religious  customs  were  not 
numerous,  war  and  famine  had  killed  most  of  them.  I  owe 
a  debt  of  gratitude  to  my  friend.  Sir  Apolo  Kagwa,  K.C.M.G., 
Prime  Minister  and  Regent  of  Uganda,  in  whose  house 
most  of  my  information  was  collected.  He  spared  no  pains 
to  bring  old  people  whom  I  should  otherwise  have  failed  to 
see,  and  who  would  have  refused  to  give  information  to  an 
Englishman,  had  not  Sir  Apolo  induced  them  to  do  so. 
Often  Sir  Apolo  had  men  carried  sixty  and  sometimes  a 
hundred  miles,  and  entertained  them  for  several  weeks  at  a 
time  that  I  might  have  opportunities  of  seeing  and  questioning 
them,  and  writing  out  their  accounts.  Through  Sir  Apolo's 
kindn^s,  too,  I  have  been  able  to  see  priests  and  mediums 


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PREFACE  xi 

from  most  of  the  old  temples,  and  the  principal  men  from 
each  clan,  from  whom  I  have  been  able  to  take  notes  of  the 
customs  which  were  peculiar  to  their  clans,  and  to  gain  a  better 
understanding  of  the  general  customs  of  all  the  clans.  Again, 
medicine-men  versed  in  the  past  customs  have  been  brought 
to  me  and  warned  to  speak  the  truth  and  hide  nothing.  In 
addition  to  this  Sir  Apolo  himself  has  not  only  placed  his 
large  store  of  knowledge  at  my  disposal,  but  has  been  ever 
ready  to  prosecute  the  most  careful  enquiry  into  any  difficulty 
that  arose  in  the  path  of  investigation.  It  is  sad  to  think 
that  only  one  or  two  of  the  numerous  men  with  whom  I 
spent  hours  of  happy  work  are  alive,  the  others  have  passed 
away. 

I  have  thought  it  advisable  to  end  m}'  account  with  the 
early  years  of  Mutesa's  reign,  because  he  admitted  Arab  traders 
into  Uganda  and  also  received  the  first  missionaries.  Changes 
were  introduced  in  quick  succession  during  the  later  years  of 
his  life,  especially  in  matters  of  land-tenure  and  methods  of 
warfare  even  before  religious  questions  came  upon  the  native 
horizon. 

The  Prime  Minister,  Sir  Apolo  Kagwa,  has  made  two  plans 
for  me,  one  of  the  old  Capital,  the  other  of  the  Royal 
Enclosure,  which  are  given  with  explanatory  notes  by  him, 
supplemented  by  notes  from  older  people. 

RIy  sincere  thanks  are  due  to  the  Rev.  G.  A.  Schneider, 
Librarian  of  Gonville  and  Caius  College,  Cambridge,  who  has 
spent  much  time  in  reading  the  manuscript  and  in  making 
verbal  corrections  in  it.  I  am  indebted  to  Baron  A.  von  Hiigel 
for  kindly  permitting  me  to  photograph  objects  of  interest 
which  are  now  in  the  Museum  of  Ethnology,  Cambridge :  to 
Dr.  W.  H.  R.  Rivers,  Fellow  of  St.  John's  College,  Cambridge, 
for  valuable  advice  in  regard  to  relationship  :  to  the  Rev.  E. 
Millar,  C.M.S.,  Uganda,  who  kindly  worked  out  the  Anthro- 
pometric tables  ;  and  also  to  Dr.  C.  S.  Myers,  of  Gonville  and 
Caius  College,  Cambridge,  for  looking  over  the  tables.  I  am 
deeply  grateful  to  Professor  W.  Ridgeway  and  to  Dr.  A.  C. 
Haddon  for  help  and  advice  given  during  the  years  I  have 
been  collecting  the  information.  For  the  photographs  I  am 
chiefly  indebted  to  S.  C.  Tomkins,  Esq.,  C.?»I.G,,  Chief  Secretary 


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xii  PREFACE 

to  the  Uganda  Protectorate,  and  to  the  Revs.  R.  H.  Leakey 
and  E.  Millar  and  C.  Hattersley,  Esq.,  of  the  Church 
Missionary  Society. 

The  spread  of  Christianity  and  modern  progress  in  Uganda 
are  left  for  other  pens  to  describe  ;  if  what  has  been  here 
written  should  assist  men  in  some  degree  to  understand  the 
Baganda  and  to  help  them  in  their  many  difficult  problems, 
the  writer  will  feel  that  his  hours  of  research  have  not  been 
spent  in  vain. 

J.  ROSCOE. 

Cambridge, 
March,  191 1. 


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CONTENTS 


Preface    .   .   . 


List  of  Illustrations 


CHAPTER  I. 

General  Survey  of  the  Country,  Life  and  Customs   .    pp.  1—45 

The  approach  to  Uganda,  p.  i,  political  changes,  p.  2, 
sources  of  information  as  to  the  past,  p.  3,  geographical  situation 
of  Uganda,  p.  4  sg.,  the  climate  and  rainfall,  p.  5  sq.,  the  people, 
physical  types,  social  life,  p.  6  sg.,  class  distinctions,  p.  12  sg., 
how  slaves  were  obtained,  p.  14,  peasant  life,  p.  15  sg.,  travelling, 
p.  17  sg.,  sleep  and  dreams,  p.  18,  the  sacredness  of  blood- 
brotherhood,  p.  ig,  murder,  p.  20  sg.,  causes  of  fires,  p.  21, 
imprisonment,  p.  22  sg.,  fear  of  shadows,  p.  23,  dancing  and 
musical  instruments,  p.  24  sq.,  divisions  of  time,  p.  37,  methods 
of  measuring,  p.  39,  counting,  p.  40  sg.,  salutations,  p.  42  sg. 

CHAPTER  IL 

Birth,  Infancy,  and  Puberty  .  .  .  pp.  46—81 

Treatment  of  childless  women,  p.  46,  conception  by  ghosts, 
p.  46  sg.,  treatment  of  pregnant  women,  p.  48  sq.,  proving  the 
legitimacy  of  a  child,  p.  50,  the  King's  wives,  p.  50  j^.,  birth  of 
royalty,  p.  5 1  sq.,  foster  mothers,  p.  53,  general  birth  customs,  p.  53 
sq.,  customs  observed  in  the  Bean  clan  at  birth,  p.  56,  testing  a 
child's  legitimacy,  p.  56  sq.,  nurse-maids,  p.  58  sg.,  naming  and 
receiving  a  child  into  a  clan,  p.  61  sq.,  the  birth  of  twms,  p.  64 
j-^.,  purificatory  rites  for  the  parents  of  twins,  p.  68  sq.,  naming 
twins,  p.  69  sq.,  ending  the  birth  ceremonies  of  twins,  p.  70  sg., 
weaning  princes  and  princesseSj  p.  73,  guardianship  of  children, 
p.  74,  child  life  and  games,  p.  75  sg.,  the  duties  and  pleasures  of 
girls,  p.  79  sq. 


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xiv  CONTENTS 

CHAPTER  III. 
Marriage         .  .  .   .  .       .  •    •  PP-  82—97 

Descent  through  the  male  line,  p.  82,  polygamy  and  the 
marriage  of  sisters,  p.  83,  the  Queen  and  her  status, ,  p.  84, 
princes^'ives,  p.  85,  the  King's  wives  chosen  from  the  common 
people,  p.  86  sg.,  the  custom  followed  by  chiefs  and  conimon 
people  in  obtaining  wives,  p.  87  sg.,  a  wife's  redress  should  she 
dislike  her  husband,  p.  92,  a  wife's  duties,  p.  94  sg.,  re-marriage 
of  widows,  p.  96  sg. 

CHAPTER  IV. 

Sickness,  Death,  and  Burial •   PP-  98—127 

TheJKing's  sickness,  p.  98,  treatment  of  sickness,  p.  99  sq., 
exorcising  ghosts,  p.  roi,  infant  sickness,  p.  loi  sg.,  death  j)f 
the  King,  p.  103,  embalming  the  King's  body,  p.  104,  royal 
widows,  p.  105,  burial  of  the  King,  p.  106  sg.,  endmg  of  the 
royal  mourning,  p.  108  sg.,  the  temple  of  the  King's  jawbone, 
p.  no  sg.,  death  of  the  Queen,  p.  113,  death  of  the  King's 
Mother,  p.  114,  death  of  the  King's  wives,  p.  115,  death  of  a 
princess,  p.  116,  death  of  a  chief,  p.  116  sg.,  installing  the  heir  of 
a  deceased  person,  p.  122  sg.,  death  of  twins,  p.  124,  funerals  of 
peasants,  p.  125  .s-^. 

CHAPTER  V. 
Relationship ...       .pp.  128 — 132 

Descent  through  the  male  line,  p.  128,  terms  of  relationship, 
p.  1 29  sg. 

CHAPTER  VI. 

The  Clans  AND  THEIR  Totems pp.  133— 185 

Explanation  of  clans,  p.  133,  family  estates,  p.  134,  divisions 
and  subdivisions  of  clans,  p.  135  sg.,  list  of  clans  with  their 
totems,  p.  138  sg.,  history  of  clans  with  their  estates,  p.  140  sg., 
list  of  kings,  p.  175  sg.,  genealogical  tables  of  Oribi  and  Grass- 
hopper clans,  p.  181  sg. 

^  CHAPTER  VII. 

jrHE.iKlN£_^ pp.  186—231 

Sketch  of  the  rise  of  the  Baganda  kings,  p.  186,  descent 
through  the  male  line,  p.  187,  princesses  not  allowed  to  marry, 
p.  187,  guardianship  of  princes  and  princesses,  p.  188,  choosing 
the  King,  p.  189  sg.,  ceremony  of  "eating  Uganda,"  p.  193  sg., 
the  King  mourning  for  his  predecessor,  p.  196,  coronation  cus- 
toms, p.  197  sg.,  building  the  new  capital,  p.  200  sg.,  the  sacred 
fire,  p.  202,  the  Queen's  enclosure,  p.  203,  widows  of  the  late 
King,  p.  204,  gate-keepers,  p.  204,  fire-wood  tax,  p.  206,  the 
King's  meals,  p.  207,  the  King's  private  courts,  p.  208,  human 
sacrifices  to  invigorate  the  King,  p.  209,  ceremony  to  prolong 
the  King's  life,  p.  210  sg.,  commemoration  feast  of  the  coronation, 
p.  213,  the  kings  of  Uganda,  p.  214  sg. 


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CONTENTS  XV 

CHAPTER  VIII. 
....  .  .    .  ■    ■  PP-  232 — 270 

The  King's  powers,  p.  232,  principal  chiefs,  p.  233  sq.,  the 
Queen,  p.  236,  the  King's  Mother,  p.  237,  a  chief  s  representative, 
p.  237  sg.,  roads  in  tlie  capital,  p.  239  sg.,  sanitary  arrangements, 
p.  243,  tax  collecting,  p.  244  sg.,  building  in  the  royal  enclosure, 
p.  246,  chiefs  and  sub-chiefs,  p.  246,  the  districts  and  district 
chiefs,  p.  247  sg.,  the  King's  private  servants,  p.  257,  court 
house,  p.  258  sg.,  the  Katikiro's  court,  p.  260,  adultery,  p.  26J  sg., 
imprisonment,  p.  264  sg.,  homicide  and  murder,  p.  266  sg.,  land 
tenure,  p.  268,  class  distinctions,  p.  269,  inheritance,  p.  270. 

CHAPTER  IX. 
Religion pp.  271—345 

Baganda  gods  and  objects  of  veneration,  p.  271  sg.,  national 
gods,  p.  273,  mediums,  p.  274,  vestal  virgins,  p.  275,  temples, 
p.  276,  medicine-men,  p.  277  sg.,  fetiches,  p.  279  sg.,  ghosts, 
p.  281  sg.,  contents  of  the  temple  p_f  kings,  p.  283,  victims  sacri- 
ficed to  the  dead  King,  p.  284,  ghosts  of  common  people,  p.  285 
sg.,  methods  of  exorcising  ghosts,  p.  287,  ghosts  of  animals, 
p.  288  sg.,  the  god  Mukasa,  p.  290  sg.,  rebuilding  temples, 
p.  292  sg.,  the  priest's  office,  p.  296,  medium  of  Mukasa,  p.  297, 
temple  functions,  p.  298  sg.,  the  war  god  Kibuka,  p.  301  sg.,  the 
war  god  Nende,  p.  30S,  the  god  of  plague,  p.  309  sg.,  the  god  of 
the  chase,  p.  31 1  sg.,  the  god  Katonda,  earth  god,  etc.,  p.  312  sg., 
tree  spirits  and  hill  spirits,  p.  317  sg.,  the  python  god,  p.  320  sg., 
forest  gods,  p.  322,  fetiches,  p.  323  sg.,  amulets,  p.  329  sg., 
sacrificial  places,  p.  331  sg.,  divination,  p.  338  sg.,  ordeals,  p.  341, 
scapegoats,  p.  342.  sg.,  magic,  p.  344  sg. 

CHAPTER  X. 
Warfare PP-  346—364 

Causes  for  war,  p.  346  sg.,  preparations  for  war,  p.  348  sg., 
dress  of  warriors,  p.  350,  warriors  travelling,  p.  351  sg.,  the  army 
taking  the  oath  of  allegiance,  p.  353  sg.,  sham  fight  as  a  purifi- 
catory rite,  p.  355,  cereniony  to  ensure  suc~cess  in  war,  p.  356  sg., 
eriSmg  twin  birth  rites,  p.  358,  return  of  the  army,  p.  359  sg., 
a  warrior's  return  home,  p.  362,  purificatory  rites  to  cleanse 
spoil,  p.  363 -f?- 

'                                  CHAPTER  XL 
Industries PP-  365—425 

Gift  of  imitation,  p.  365,  building  the  capital,  p.  366  sg., 
building  houses,  p.  ^^sg.,  ceremony  performed  at  entering  a 
house,  p.  377,  iron  working,  p.  378  sg.,  canoe  building,  p.  383  sg., 
IsTTfiig,  p.  391  sq.  fish  lines  and ,  traps,  p.  394  sg.,  potters, 
p  ZQQ  sg.,  drying,  baking,  and  glazing  pots,  p.  401  sg.,  barkcloth 
making,  p.  403  sg.,  shield  .making,  p.  406  sg.,  leather  workers, 
p.  408  sg.,  basketry,  p.  4'°  sq.,  ivory  workers,  p.  412,  rope  and 
twine  making,  p.  413,  mat  makmg,  p.  4I3>  soap  makmg, 
p.  413  sg. 


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xvi  CONTENTS 

CHAPTER  XII. 

The  Keeping  of  Cows  and  other  Domestic  Animals  pp.  41S — 425 

Breeds  of  cattle  and  the  kinds  of  pasturage,  p.  45  s^.,  boys 
the  herdsmen  of  peasants,  p.  417  sg'.,  milk  vessels,  p.  419  ^S'-j 
churning,  p.  420  sg.,  goats  and  sheep,  p.  422,  fowls,  p.  423,  dogs, 
their  breeding  and  training,  p.  424  sg. 

CHAPTER  XIII. 
Agriculture  and  Food      .  .  .pp.  426—444 

The  garden  the  wife's  domain,  p.  426,  initial  clearing,  p.  427,  ■^ 
customs  concerning  first-fruits,  p.  428,  cultivation  of  ^laritains,, . 
p.  429  sq.,  ceremonies  observed  to  stop  storms,  p.  432,  rriaize  and 
semsem  growing,  p.  432  sg.,  cultivation  of  coffee-trees,  p.  434, 
cooking,  p.  435  sg.,  salt  and  how  it  was  obtained,  p.  438,  fish, 
grasshoppers  and  ants  used  for  food,  p.  439,  beer  and  brewing, 
p.  440  sf.,  clothes  and  ornaments,  p.  442  sg. 

CHAPTER  XIV. 
Hunting .  pp.  445—451 

Elephant  hunting,  p.  445  sg.,  buffalo  hunting,  p.  447,  hunting 
small  game,  p.  448,  dividing  game,  p.  449,  pits  and  spring  traps, 
p.  450,  hippopotamus  hunting,  p.  451. 

CHAPTER  XV. 
Markets  and  Currency pp.  452—457 

Goods  offered  for  sale  in  markets,  p.  452  sg.,  country  market 
places,  p.  456,  currency,  p.  456  s^. 

CHAPTER  XVI. 
Wells PP.  458  -459 

CHAPTER  XVII. 
Folklore pp.  460—491 

Legend  of  Kintu,  p.  460  sf.,  story  of  Mpobe,  p.  465  sf.,  the 
leopard  and  the  hare,  p.  467  sg.,  the  cat  and  the  fowl,  p.  470,  the 
hon  and  the  crocodile,  p.  471,  the  dog  and  the  leopard,  p.  471  sg., 
the  lioness  and  the  cow,  p.  474,  Sesota,  the  large  snake,  p.  475  sf., 
Kiwobe  and  his  sheep,  p.  477,  Sifirwakange  and  Kasokambirye, 
p.  478,  the  hare  and  the  elephant,  p.  480  sf.,  Ndyakubi  and 
Ndalakubi,  p.  482,  Wokubira  omulalu  mu  kyama,  p.  484, 
proverbs,  p.  485  sg. 

Anthropometric  Tables pp_  4Q3_i-22 

Explanatory  Notes  to  Plans pp.  523—525 

''^"^^ pp.  529-547 


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LIST    OF    ILLUSTRATIONS 


Sezibwa  waterfalls    .    .  .    .  ,        .       Frontispiece 

1.  Typical  Uganda  hut    .    .  .  .    .  u 

2.  Road  in  a  plantain  grove  bordered  with  barkcloth  trees    .  i6 

3.  Dancers  and  drummers  .    .  .        .    .  ...         25 

4.  Drums  (in  the  Ethnolog.  Mus.,  Camb.) 26 

5.  Royal   drum,   decorated  with  beads  and  cowry-shells   (in  the 

Ethnolog.  Mus.,  Camb.)    .  ...  27 

6.  Drums  of  ofKce     ...  .    .        28 

7.  Drums  used  for  dancing  (in  the  Ethnolog.  Mus.,  Camb.)   .  29 

8.  Baganda  musical  band  32 

9.  Madinda  and  drums  33 

10.  Harps  and  fife  .  34 

11.  Blind  harpist  35 

12.  Baganda  fife  players  36 

13.  Baganda  women  47 

14.  Mothers  carrying  children     .  60 

15.  Baganda  boys  at  a  meal     .  75 

16.  Boys  and  girl  in  usual  dress  .        .  76 

17.  Baganda  boys  wrestling  77 

18.  Boys  playing  the  weso  game 
ig.  Cupping  horns  and  burning  irons     .. 

20.  Temple  (Malalo)  of  King's  jawbone 

21.  Sacred  objects  from  a  king's  temple    . 

22.  Thatched  grave 

23.  Grave  with  mound  of  beaten  earth  . 

24.  Mutesa's  tomb  .  .... 

25.  The  young  King  of  Uganda,  Daudi  Cwa  

26.  A  hut  to  which  the  King  goes  for  the  coronation  ceremony  and 

in  which  the  fetiches  are  kept  .        .  .  .19' 

xvii  ^ 


78 

99 
III 

"3 
115 

118 
120 

177 


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LIST   OF    ILLUSTRATIONS 


27.  Baganda  hut  on  the  hill  of  Budo  used  by  the  King  during  the 

coronation  ceremonies   .    .  .  .        .        •    • 

28.  Site  on  Budo  hill  where  the  kings  are  enthroned 

29.  Site  on  which  the  King  stands  when  being  enthroned     . 

30.  Carrying  the  King  and  his  brother  .    . 

31.  Carrying  the  Queen     .    .  ... 

32.  The  sacred  fire    (gombolola),  by    the    entrance   of  the  royal 

enclosure,  and  the  hut  in  which  it  is  kept  during  the  day      . 

33.  Group  of  gate-keepers 

34.  Mutesa's  Queen  Damali  and  women    .    . 

35.  A  road  and  bridge  through  a  swamp  . 

36.  Making  a  bridge  and  road  in  a  swamp 

37.  A  road  in  the  capital 

38.  Carrying  loads  of  cowry-shells  for  the  King's  tax     . 

39.  Native  house  with  pinnacle 

40.  The  Katikiro's  enclosure,  with  old  court-house  in  which  appeal: 

were  heard    .  .  .    . 

41.  Stocks  for  arms  and  legs  (in  the  Ethnolog.  Mus.,  Carab.) 

42.  Sacred  rocks         .  .    . 

43.  A  temple 

44.  JNIedicine-man  carrying  medicines 

45.  Fetiches  (in  the  Ethnolog".  Mus.,  Camb.)        .        .  ... 

46.  Fetiches  (in  the  Ethnolog.  Mus.,  Camb.) 

47.  The  war  god  Kibuka  (in  the  Ethnolog.  Mus.,  Camb.) 

48.  Fence  enclosing  King's  temple     .  .  ... 

49.  Stool  on  which  the  war  god  Kibuka  was  placed  (in  the  Ethnolog. 

Mus.,  Camb.) 

50.  Drum  of  the  god  of  the  chase  (in  the  Ethnolog.  Mus.,  Camb.)  . 

51.  Amulets  (in  the  Ethnolog.  Mus.,  Camb.)    .... 

52.  Place  of  human  sacrifice  with  bones  lying  about  .    .    .        .    .    . 

53.  Sacred  pots,  from  which  medicated  beer  was  given  to  victims 

about  to  be  put  to  death  (in  the  Ethnolog.  Mus.,  Camb.)  .    . 

54.  Armed  Baganda 

55.  Building  temporary  hut  .    .  .  .    .  .    .    .        .    . 

56.  Temporary  hut  ready  for  use  .  

57.  Building  a  chief's  fence  .... 

58.  Gate  to  royal  enclosure  .    .  .... 

59.  Central  ring  for  house  (in  the  Ethnolog.  Mus.,  Camb.) 

60.  Thatching  a  hut 

61.  Xative  house 


192 
194 

•95 
198 
199 

203 
205 
228 

239 
240 

242 

245 
247 

260 
265 

277 
278 
280 
281 
285 
304 

306 
311 
330 
333 

335 

350 

353 

354 

367 

368 

370 

373 

376 


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LIST   OF    ILLUSTRATIONS  xix 


FIG. 


PACE 


62.  Smith's  bellows     .  ,80 

63.  Baganda  dog  and  cow  bells  (in  the  Kthnolog.  Mus.,  Camb.       .  382 

64.  Baganda  canoes  ...  ,84 

65.  Baganda  "  dug  out "  canoes 385 

66.  Baganda  canoes  on  lake  shore 387 

67.  Fish  traps  (in  the  Ethnolog.  Mus.,  Camb.) 392 

68.  Samples  of  Baganda  pottery  (in  the  Ethnolog.  Mus.,  Camb.)    .  400 

69.  Barkcloth  making .        .        .  405 

70.  Baganda   shields,   showing  one  in  process  of  making  (in  the 

Ethnolog.  Mus.,  Camb.) 407 

71.  Baganda  baskets  (in  the  Ethnolog.  Mus.,  Camb.) 411 

72.  Baganda  cattle 416 

73.  Cattle  kraal 417 

74.  Baganda  milk  pots  (in  the  Ethnolog.  Mus.,  Camb.) 419 

75.  Herdsman  churning .  421 

76.  Goats  resting  at  mid-day  in  goat  shed 422 

IJ.   Beer  gourd-bottles,  wooden  milk  pot  and  meat  dish   (in   the 

Ethnolog.  Mus.,  Camb.) 441 

78.  Carrying  ivory .    .  453 

79.  Beer  in  gourd  bottles  being  sold  in  the  market 454 

80.  Meat  stall  in  market 455 

81.  Cowry-shells,  ivory  discs  and  early  kinds  of  beads 457 


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THE    BAG  AN  DA 

CHAPTER    I 

GENERAL   SURVEY   OF   THE   COUNTRY,   LIFE,   AND   CUSTOMS 

Uganda  is  to-day  no  longer  the  unknown  land  of  the  past,  The  ap- 
when  the  traveller  thither  was  regarded  as  passing  from  Uganda" 
civilisation  to  barbarism.  The  long  and  tedious  journey  of 
some  eight  hundred  miles  from  Zanzibar  to  the  Victoria 
Nyanza  through  the  weary,  waterless  plains  of  Ugogo,  with 
their  dangers  of  fever,  or  of  attacks  by  the  fierce  natives,  no 
longer  exists.  The  difficulties  of  those  days  were  increased 
by  the  fact  that  everything  had  to  be  carried  on  the  heads  of 
porters  ;  and  no  load,  as  the  carriers  called  it,  might  exceed 
sixty-five  pounds  in  weight ;  the  constant  worry  lest  the 
porters  might  desert,  and  the  inconvenience  and  delay 
entailed,  were  the  great  drawbacks  of  this  caravan  system. 
These  troubles  belong  to  the  past ;  so,  too,  do  the  weary  days 
of  sitting  cramped  in  a  canoe  skirting  round  the  three 
hundred  miles  of  Lake  Victoria  Nyanza,  whilst  the  Basese 
paddled  on  from  the  embarkation  port  in  the  south  to  the 
King's  landing  place  near  the  native  capital  Mengo.  To-day 
there  is  a  comfortable  railway  which  covers  the  six  hundred 
miles  to  the  nearest  point  of  the  lake  in  two  days  and  two 
nights,  while  the  traveller  sits  contentedly  and  gazes  with 
interest  upon  the  country  traversed,  where  both  scenery  and 
animal  life  are  so  different  from  what  he  has  known  in  the 
north.  Good  meals  are  provided  at  intervals  at  the  Dak- 
bungalows.     There  is  no  calling   in  the  early  morning,  nor 

B 


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2  THE   BAGANDA  chap. 

wearisome  plodding  through  the  wet,  dewy  grass,  nor  toihng 
onwards  in  the  heat  of  the  day,  nor  the  revolting  sight^  of 
meeting  the  Arab  slaver  with  his  victims  in  chains  labouring 
under  the  weight  of  tusks  of  ivory  and  other  merchandise. 

To-day  neither  king  nor  priest  can  treat  human  life  as 
though  it  were  of  no  value  ;  superstitions  which  occasioned  the 
sacrifice  of  human  life  have  been  abolished,  and  woman  has 
been  raised  from  the  drudgery  of  a  household  chattel  to  the 
position  of  wife  and  mother  in  the  family.  The  country  has 
undergone  other  changes  which  have  obliterated  the  old 
regime. 
Political  The  first  great  change  was  made  between  1854  and  1884, 
changes,  ^^j^^^^  YJm^  Mutesa  instituted  a  standing  army  with  a 
permanent  General  {Mujasi)  andwith  sub-chiefs  {Mutongole,' 
pi.  Batongole),  or  captains,  over  the  troops  ;  these  capta,ins 
were  given  estates  in  each  district  i^Saza)  in  lieu  of  pay,  and 
were  exempted  from  any  obligations  to  the  chief  of  the 
district  {Owesasa).  The  captains  were  responsible  to  the 
General  i^Mujasi),  who  in  his  turn  was  responsible  to  the  Prime' 
Minister  {Katikird)  and  to  the  King. 

Another  great  change  was  introduced  by  the  treaty  made 
with  the  British  Government  in  1900,  when  the  land,  which 
in  the  past  had  belonged  to  the  King  alone,  was  divided' 
between  the  King  and  the  chiefs,  while  a  portion  of  it  became 
British  territory.  The  old  clan  burial-grounds,  which  even 
the  King  had  no  power  to  desecrate,  have  since  then  been 
desecrated.  Under  the  same  treaty  land  has  lost  its  sacredness, 
and  in  many  cases  the  bones  of  the  dead  have  been  removed 
from  places  where  they  had  rested  for  generations,  to  other  sites 
which  have  been  allotted  to  the  clans  concerned.  It  would 
be  impossible  to  realise  how  the  native  government  of  the 
past  worked,  if  the  country  were  to  be  judged  from  its  present 
state.  Doubtless  a  more  intimate  knowledge  of  the  former 
social  conditions  would  have  saved  many  changes  and  much 
heart-burning  amongst  the  people.  In  the  following  pages 
we  propose  to  deal  with  Uganda  in  its  early  days,  before 
Europeans  had  penetrated  into  the  heart  of  Africa.  An 
attempt  is  here  made  to  give  first-hand  information,  obtained 
from  the  Baganda  themselves,  of  their  history  and  their  social 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  3 

institutions,  at  a  time  when  their  kings  believed  that  they 
themselves  were  the  most  powerful  of  all  sovereigns,  and  their 
country  the  largest  and  most  important  in  the  world  ;  a 
time  when  paganism  held  undisputed  sway,  and, the  kings 
and  chiefs  bowed  before  the  multitude  of  gods  ;  a  time 
before  the  Arab  influence  had  begun  to  make  itself  felt,  or  the 
Coast  civilisation  to  pervade  the  interior.  After  the  famous 
King  Mutesa  had  come  to  the  throne,  we  find  changes  taking 
place  rapidly,  until  to-day  it  seems  well-nigh  incredible  that 
such  cruelties  as  we  shall  hereafter  describe  could  ever  have 
been  practised,  either  urtder  cover  of  religion,  or  through  the 
anger  of  some  cruel  despot. 

The  reader  should  bear  in  mind  that  the  people  have  no  Sources  of 
literature  of  their  own,  and  that  all  records  of  the  past  have  rion'as^'o 
been  orally  handed  down  from  one  generation  to  another,  the  past. 
We  have,  however,  a  compensating  advantage  afforded  by 
their  remarkable  system  of  inheritance.  In  accordance  with 
this  system  an  heir  not  only  takes  the  office  of  his  prede- 
cessor, but  so  impersonates  him,  that  it  is  common  to  hear 
a  man  telling  another  that  he  is  the  father  or  the  chief  of  a 
person  who  is  known  to  have  died  years  before.  Similarly, 
a  woman  belonging  to  a  particular  clan  will  claim  to  be  the 
mother  of  a  king  who  has  been  dead  for  several  generations. 
Bearing  this  system  in  mind,  and  also  taking  into  considera- 
tion the  remarkably  accurate  memories  of  the  people,  their 
graphic  power  to  recount  the  details  of  events  long  past,  and 
their  conservatism  in  religious  ceremonies  and  social  customs, 
the  reader  will  recognise  that  it  is  possible  to  obtain  from 
them  a  fairly  accurate  account  of  past  ages. 

The  latitude  of  Uganda  was  from  one  degree  north  to  one  Oeo- 
degree  south  of  the  Equator,  and  its  longitude  was  between  f/j^P^^^' 
the  thirtieth  and  the  thirty-third  degrees  east  of  Greenwich.  ofUganda. 
It  was  bounded  on  the  north  by  Bunyoro,  on  the  south  by  the 
Ziba  country,  on  the  east  by  Lake  Victoria  Nyanza,  and  on 
the  west  by  Ankole.     Of  the  tribes  inhabiting  these  countries 
the  Banyoro  were  the  most  feared  by  the  Baganda,  and  raids 
and  skirmishes  were  frequent  between  the  two  tribes.     In  the 
south    the  Ziba    people  were  tributary  to  Uganda,  and  the 
pastoral  people  of  Ankole  found    it   wise   to   live  on  good     - 


B    7. 


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THE   BAGANDA 


CHAP. 


Physical 
features 
of  the 
country. 


terms  with  their  stronger  neighbours  ;  they  secured  peace  by 
sending  frequent  presents  of  cattle  to  the  King,  and  to  the 
chiefs  whose  districts  bordered  on  their  country. 

The  kingdom  of  Uganda  may  be  described  as  hilly  ;  the 
plain  is  said  to  be  fully  four  thousand  feet  above  sea  level, 
and  some  of  the  hills  rise  five  or  six  hundred  feet  higher. 
Most  hills  are  either  covered  with  grass  or  cultivated,  and  here 
and  there  are  clumps  of  trees.  There  are  a  few  large  forests 
containing  some  very  big  trees,  the  growth  of  which  is  so 
thick  that  it  is  impossible  to  see  the  sky  through  the  branches. 
In  some  parts  these  belts  of  forest  land  run  down  to  the  lake, 
and  some  trees  are  in  the  water.  Formerly,  natives  only  used 
the  trees  for  building  houses  and  canoes,  and  for  firewood; 
now  the  forests  are  found  to  contain  timber  valuable  for  many 
other  purposes,  and  also  rubber  vines. 

The  land  is  well  watered,  and  every  depression  contains  a 
swamp  or  river,  the  water  of  which  is  held  up  by  the  vast 
growth  of  papyrus  and  reeds.  The  Baganda  lay  out  their 
gardens  on  the  sides  of  hills,  and  seldom  descend  into  the 
lower  parts  of  the  valleys,  except  when  there  is  a  long  period 
of  drought,  and  they  seek  moist  land  for  their  sweet  potatoes. 
The  plantains  cover  large  areas  of  land  ;  sometimes  a  garden 
(so-called)  extends  for  several  miles,  the  houses  of  the 
people  being  quite  buried  amidst  the  luxuriant  foliage  of  the 
trees.  The  land  between  two  estates  is  left  for  the  pasturage 
of  goats  and  cows  belonging  to  the  peasants.  The  principal 
estates  are  connected  by  a  good  road  with  the  capital. 

The  rainfall  is  plentiful ;  even  in  the  dry  season,  rarely 
a  month  passes  without  some  showers,  as  the  chart  on 
page  6  will  show.  This  copious  supply  of  rain  is  es- 
sential for  the  growth  of  plantains,  and  may  be  accounted 
for  by  the  prevailing  wind  from  the  lake  which  supplies  these 
local  showers,  while  the  more  distant  parts  of  the  country 
are  dry  and  burnt  up  by  the  heat.  The  large  area  of  plantain 
trees  may  also,  to  some  extent,  cause  the  local  showers. 
Again,  owing  to  the  amount  of  water  in  the  swamps  there  is 
more  moisture  in  the  air,  and  the  nightly  dews  are  heavier  than 
those  in  the  surrounding  countries,  where  the  land  is  better 
drained,  and  there  are  fewer  rivers.     All  this  tends  to  make 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  5 

Uganda  an  evergreen  country,  with  trees  in  leaf,  and  grass 
and  pasturage  of  a  far  better  quality  than  that  found  in  other 
parts  of  the  Continent. 

In  other  respects  Uganda  is  at  a  disadvantage,  for  there  is 
no  grain  grown  there,  the  natives  finding  that  it  disagrees 
with  them  when  they  live  upon  it.  Since  the  plantains,  which 
furnish  their  staple  food,  bear  the  whole  year  round,  they  do 
not  store  food,  and  an  occasional  lack  of  rain,  while  it  occa- 
sions inconvenience,  has  seldom  been  known  to  cause  a  famine. 

So  much  for  the  appearance  of  the  country  ;  we  now  turn  The  soil. 
to  the  soil  and  its  formation.  The  soil  itself  is  in  most  parts 
singularly  productive,  and  very  varied ;  there  is  the  rich, 
black  loam,  the  heavy  red  loam,  the  clay,  the  sandy  soil, 
and  the  gravel.  Rocks  and  hard  stone  are  not  common 
except  in  certain  localities.  Along  the  shores  of  the  lake, 
however,  there  are  many  places  where  rocks  tower  above  the 
land. 

The  plantains  grow  so  freely  that  a  woman  can  supply  the 
needs  of  her  family  with  a  minimum  of  labour,  and  with  the 
barkcloth  trees  a  man  can  supply  their  clothing.  The  country 
had  all  its  needs  supplied  by  its  own  products  for  many 
years,  and  the  people  were  happy  and  healthy  before  the  intro- 
duction of  Western  civilisation.  The  hills  to  the  south-west 
supplied  them  with  the  iron  which  they  needed  for  weapons 
and  implements.  Other  requisites,  such  as  salt  or  hoes,  they 
obtained  from  Bunyoro  to  the  north.  In  the  central  parts 
iron  is  not  found,  nor  indeed  any  stone  of  any  kind,  nor 
have  other  minerals  been  discovered  there  since  the  advent  of 
Europeans. 

No  fruit  of  any  value  is  indigenous  to  the  country,  though 
coffee  of  a  certain  kind  has  always  been  cultivated  on  the 
islands  in  the  lake,  and  in  certain  parts  of  the  mainland, 
and  is  being  more  extensively  cultivated  now.  There  are  a 
few  wild  fruits  which  are  eaten  by  the  people,  and  especially 
by  the  children.  The  Arabs  introduced  some  kinds  of  fruit 
trees,  and  more  recently  other  kinds  have  been  introduced, 
especially  orange  trees,  which  appear  to  be  doing  well. 

The  temperature  is  moderate ;  it  seldom  exceeds  80  degrees  The 
in   the  shade,  and   rarely  falls   below  60  degrees   by  night. 


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6  THE   BAGANDA  chap. 

Gentle  breezes  keep  the  air  moving,  and  on  the  whole  the 
climate  is  pleasant.  The  rainfall,  as  has  been  mentioned,  is 
good  and  regular,  so  that  the  natives  have  no  fears  regarding 
their  crops.  When  food  is  abundant,  they  have  their  three 
meals  daily;  when  it  is  scarce,  they  content  themselves 
with  two,  and  hope  for  the  rain  and  a  plentiful  supply  of 
food. 

The  rainfall  for  the  months  named  below  (according  to  the 
readings  given  in  the  official  Gazette)  was  : — 

1908 
May  2-32  Nov.  2-42  Dec.  4-27 

1909 
Jan.  189  Feb.  1-44 

Mar.  5-60  April  12-09 

The  Baganda  belong  to  the  great  Bantu  family,  and  are 
perhaps  the  most  advanced  and  cultured  tribe  of  that  family  ; 
in  their  dress  and  habits  they  were  superior  to  any  of  their 
neighbours,  while  their  extreme  politeness  was  proverbial. 
Not  only  were  the  Baganda  more  careful  of  their  personal 
appearance,  but  their  homes  had  a  neatness  and  tidiness  in 
structure  and  finish,  and  a  certain  cleanliness  in  their  sur- 
roundings, which  were  entirely  lacking  in  the  adjacent  tribes. 
Their  manners  were  courteous,  and  they  welcomed  strangers 
and  showed  hospitality  to  guests  ;  every  visitor  was  given  a 
female  goat  at  least  when  he  arrived — it  was  not  polite  to 
give  a  male  animal — and  they  never  looked  for  nor  expected 
a  return  present,  whereas  among  other  African  tribes  a  chief 
gives  a  visitor  a  present  and  expects  a  return  present  of  at 
least  double  the  value,  which  he  will  even  ask  for  if  the  gift 
is  long  delayed. 

In  the  early  days  of  Mutesa's  reign  the  Baganda  were  said 
to  have  numbered  three  millions  ;  civil  war,  which  broke  out 
at  the  death  of  the  famous  king,  and  famine,  which  followed 
the  war,  reduced  the  number  of  the  people  to  about  a  million 
and  a  half,  and  during  the  past  few  years  sleeping  sickness 
has  still  further  reduced  them  to  about  two-thirds  of  the  latter 
number. 


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,1  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  7 

The  Baganda  are  the  only  Bantu  tribe  in  Eastern  Equa- 
torial Africa  who  do  not  mutilate  their  persons  ;  they  neither 
extract  their  teeth  nor  pierce  their  ear  lobes,  nor  practise  the 
rite  of  circumcision  ;  in  fact,  they  are  most  careful  to  avoid 
scarifications  of  any  kind.  The  physical  type  varies  greatly  Physical 
both  in  feature  and  build.  There  are  to  be  found  clans  with  '^P^' 
Roman  features,  and  others  varying  from  this  type  to  the 
broad  nose  and  thick  lips  of  the  negro ;  so  too  in  build  there 
are  tall  athletic  figures  over  six  feet  in  height,  while  on  the 
other  hand  there  are  thick-set,  short-built  men  only  about 
five  feet  tall.  The  same  variation  holds  good  in  colouring,  the 
shades  varying  from  jet-black  to  copper  colour,  some  clans 
being  much  lighter  than  others  ;  a  few  freaks  (albinos)  are  to 
be  found,  but  they  are  not  at  all  common  ;  formerly  they  were 
kept  as  curiosities  in  the  King's  enclosure  or  in  that  of  some 
chief.  The  Baganda  have  invariably  short,  black,  crisp,  woolly 
hair,  though  in  the  clans  with  the  Roman  features  and  light 
skin  the  hair  is  softer,  more  silky,  and  less  crisp  than  in  other 
clans.  Men  rarely  grew  hair  on  their  faces — they  plucked  it 
out,  or  shaved  it  off.  Women  were  most  particular  to  keep 
the  hair  in  the  arm-pits  shaved,  unless  their  husbands  were  at 
war  or  on  a  journey,  when  custom  forbade  them  to  shave  until 
the  husband  returned  and  sexual  intercourse  had  taken  place, 
after  which  the  wife  shaved  every  part  of  her  body. 

The  Baganda  are  a  sociable  people ;  all  classes  prefer  to  Social 
live  in  company,  and  not  alone,  in  their  plots  of  land  which  '  ^'  ^  '=• 
they  call  gardens.  The  men  were  formerly  quite  free  to  roam 
about  and  pay  visits,  and  they  incurred  no  danger,  except 
when  the  secret  police  were  seeking  victims  for  sacrificial 
purposes.  Then  it  was  not  safe  for  anyone  to  venture  out, 
because  even  those  men  who  were  immune  might  have 
to  undergo  the  tedious  process  of  proving  that  they  belonged 
to  one  of  the  principal  clans.  Women  were  not  free  to 
move  about  without  the  consent  of  their  husbands  or  masters, 
and  in  the  capital  every  woman  and  girl  had  some  guardian 
from  whom  she  had  to  obtain  an  escort  when  she  wished  to 
visit  a  friend  or  relation.  The  King's  wives,  and  women 
attached  to  his  household,  paid  visits  from  time  to  time  to 
their  friends  and  relations,  with  an  escort  whose  conduct  was 


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8  THE   BAGANDA  ^hap. 

most  overbearing  to  the  public.  Princesses  were  able  to 
move  about  at  will,  and  were  bound  by  none  of  these  restric- 
tions. Both  men  and  women  paid  these  ladies  the  greatest 
respect,  when  they  met  them  or  spoke  with  them  ;  even 
chiefs  bowed  low  when  addressing  them  in  the  road,  and  often 
kneeled  to  them  when  they  went  to  visit  the  princesses  in  their 
homes.  No  woman  would  think  of  saluting  a  man  standing, 
and  a  woman  carrying  a  load  would  excuse  herself  from 
saluting  a  male  friend  by  saying :  "  I  am  carrying  a  load  and 
unable  to  ask  you  how  you  are,"  meaning  that  she  was 
unable  to  kneel  to  him.  If  a  man  greeted  a  woman  thus 
laden,  she  would  answer :  "  I  am  unable  to  answer,  because  I 
have  a  load." 

The  wives  of  chiefs  would  not  kneel  to  a  man  of  inferior 
position,  though  they  promptly  did  so  to  an  equal.  In  like 
manner  a  man  would  kneel  at  once  when  he  met  a  superior 
and  saluted  him,  for  it  was  the  custom  for  every  inferior  to 
salute  his  superior.  It  was  also  the  custom  to  speak  to  every- 
one, and  especially  to  thank  a  person  engaged  in  any  work, 
even  though  he  was  a  complete  stranger,  and  the  work  which 
he  was  doing  was  not  for  the  advantage  of  the  speaker.  The 
people  had  attained  the  height  of  politeness  in  this  respect, 
and  were  naturally  very  friendly  in  disposition.  No  chief 
would  remain  alone  at  home  for  any  length  of  time;  he 
would  either  have  some  visitor,  or  he  would  go  to  visit  some- 
one himself.  Whenever  one  man  visited  another,  it  was 
customary  to  offer  coffee-berries,  or  else  beer  was  brought  in 
and  drunk.  News  travelled  quickly ;  many  interesting  sub- 
jects were  discussed  in  a  chief's  house.  The  women  met 
with  their  friends  and  talked  about  their  gardens,  and 
discussed  any  bit  of  gossip  they  could  get  hold  of ;  they  too 
had  their  own  visiting  circles.  Women  of  the  lower  orders 
had  not  much  to  talk  about  beyond  their  gardens  and  their 
young  children,  i.e.,  those  who  were  still  too  small  to  be  taken 
away  from  them  for  education  by  members  of  their  father's 
clan.  The  wives  of  chiefs  living  in  the  capital  often  received 
female  visitors  in  their  own  quarters  ;  scarcely  a  day  passed 
without  some  friend  coming  to  see  them,  and  they  were  per- 
mitted to  receive  their  male  relatives. 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  9 

The  King  and  each  important  chief  had  a  girl  in  personal  Girls  dedi- 
attendance  wherever  there  were  restrictions  and  taboos  to  be  jhe^'^od* 
observed.  This  girl  was  called  kaja  buzvonga ;  she  lived  in  and  chiefs. 
her  master's  house,  and  was  ready  for  any  service.  Her 
birth  had  been  predicted  by  a  priest ;  she  was  dedicated  to 
some  god  from  her  birth;  and  when  old  enough  to  take  up 
the  office  called  kaja,  she  was  given  to  a  chief  to  perform  the 
duties  of  this  office.  These  duties  were  to  tend  the  fire  in 
the  evening,  and  by  night,  to  bring  the  chief  water  with  which 
to  wash  his  face  in  the  early  morning,  to  bring  him  the  butter 
or  medicine  with  which  he  smeared  his  body,  and  to  hand 
him  the  fetiches  which  he  required,  after  obtaining  them  from 
his  principal  wife  who  had  the  charge  of  them.  When  he 
went  on  a  war  expedition,  she  accompanied  him  for  a  short 
distance,  carrying  in  front  of  him  his  fetiches  which  were  to 
protect  him  from  danger ;  these  she  afterwards  restored 
to  the  principal  wife.  No  boy  was  ever  permitted  to  play 
with  her,  or  even  to  touch  her,  for  she  was  a  consecrated 
person.  When  she  attained  puberty,  the  god  to  whom  she 
was  dedicated  ordered  her  marriage,  and  another  kaja  girl 
from  the  clan  was  sent  to  take  her  place.  The  King  and  the 
chiefs  often  took  these  girls  to  wife.  The  clan  from  which 
she  came  profited  by  receiving  presents  and  other  favours 
from  the  King  or  the  chiefs,  as  the  case  might  be. 

In  homes  where  several  women  lived  together,  these  Women's 
usually  had  their  beds  at  the  side  of  the  house  ;  barkcloth  °"^^^' 
was  draped  round  this  part  to  make  it  private.  Several 
women  were  usually  housed  in  one  room,  those  who  were 
more  particular  and  more  cleanly  would  have  bedsteads 
made  and  would  arrange  their  possessions  tidily ;  others 
slept  upon  the  floor,  and  took  no  pains  about  their  chamber, 
nor  about  their  own  personal  appearance.  In  like  manner 
girls  and  boys,  so  long  as  they  obtained  their  meals  and  were 
in  good  health,  cared  nothing  for  their  own  appearance  ;  they 
slept  on  the  floor  near  the  fire,  and  picked  themselves  up 
when  they  woke  in  the  morning,  going  off  at  once  to  play. 
Washing  was  not  congenial  to  them,  and  clothes  they  did  not 
possess  ;  hence,  when  they  were  tired,  they  merely  looked 
for  a  warm  corner,  rolled  themselves  up,  and  went  to  sleep. 


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lO 


THE   BAGANDA  CH.  i 


In  the  homes  neither  the  actions  nor  the  language  were 
restrained  or  guarded  ;  parents  and  other  grown-up  people 
would  talk  about  delicate  matters  quite  openly  before 
children;  hence  the  children  knew  of  many  things  which 
they  ought  not  to  have  heard  of  for  years  to  come. 
Profligacy  Sexual  passions  were  not  checked  either  by  men  or  by  women, 
tlx^  whenever  it  was  possible  to  gratify  them.  No  doubt  in  large 
establishments  the  women  were  seldom  able  to  gratify  their 
passions  except  by  stealth,  and  for  this  purpose  they  would 
resort  to  the  most  obscene  practices.  They  thought  that  there 
was  no  moral  wrong  in  indulging  sexual  desire  ;  if  an  un- 
married woman  became  pregnant,  a  fine  would  be  imposed, 
and  the  man  would  be  asked  whether  he  wished  to  marry  her. 
In  the  enclosures  of  important  chiefs  there  were  hundreds  of 
women  called  their  wives  ;  if  there  was  a  case  of  adultery 
among  these,  the  wrong  was  considered  to  lie  in  the  using  of 
a  woman  who  had  been  set  apart  for  another  man's  use.  If  a 
husband  caught  a  man  in  company  with  his  wife,  he  had  the 
right  to  put  one  or  both  to  death.  The  women  therefore 
resorted  to  clandestine  meetings,  and  men  were  admitted  to 
the  houses  and  secreted  when  possible.  The  most  stringent 
care  was  exercised  by  the  King  and  the  chiefs,  but  it  proved 
inefficient  to  keep  the  sexes  apart,  while  the  horrible 
punishments  meted  out  to  delinquents,  when  caught,  seemed 
only  to  add  zest  to  the  danger  incurred.  As  no  quarter  was 
shown  to  a  man  caught  in  the  act  of  adultery,  the  culprit 
always  went  armed,  and  was  ready  to  strike  the  first  blow, 
should  he  be  disturbed.  The  women  made  it  possible  for 
men  to  enter  the  inner  enclosures  by  enlarging  the  water 
gutters  under  the  fences,  so  that  a  man  could  crawl  under 
them  ;  or  they  placed  a  pole  against  a  fence,  on  which  he 
could  climb  down  without  making  a  noise.  On  the  out- 
side the  man  would  get  some  friend  to  stand  while  he 
mounted  his  shoulders  ;  and  having  thus  gained  the  top 
of  the  fence,  he  would  use  the  pole  for  his  descent,  and 
the  woman  would  be  waiting  below  to  lead  him  into  her 
house. 
Theft.  Theft  was  not  common,  for  the  people  were  deterred  from 

stealing    by    fear  of   the    punishment    which  was    certain  to 


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12  THE    BAGANDA  chap. 

follow.     In  an  important  case    the  medicine-men  would   be 

sure  to   be  called  in  to  divine,  and  in  more  trivial  cases  the 

people  would  set  traps  to  catch  the  thief.     If  thieves  forced  a 

house,  they    might    be    killed   at    once;   in   other  cases  they 

were  punished,  if  detected,  by  the  loss  of  their  hands,  which 

were  cut  off  without  compunction. 

Messages        Chiefs  were  very  strict  in  insisting  on  the  proper  delivery  of 

and  mes-    ^j^  j^  messages  ;  as  there  was  no  writing,  this  was  important. 

If  a  messenger  made  a  mistake  in  delivering  his  message, 

or  wilfully  changed  the  wording  of  it,  he  was  liable  to  lose 

an  ear.     The  King  was  remorseless  in  his  punishment  of  a 

tardy  or  careless  messenger.     The  punishment  for  delay  on 

the  road  was  to  break  the  messenger's  leg  just  above  the  foot, 

by  tapping  it  with  a  heavy  stick.     If  the  King  felt  inclined  to 

pardon   the  culprit  after  inflicting   this   punishment,  he  sent 

him  to  the  medicine-man  to  have  the  bone  set ;  but  in  some' 

instances  the  King  sent  the  man  to  be  killed,  after  his  leg  had 

been  broken. 

The  The    Baganda  were    charitable   and   liberal ;    no   one  ever 

disposition  ^^"'^  hungry  while   the  old   customs  were  observed,  because 

of  the        every  one  was  welcome  to  go  and  sit  down  and  share  a  meal 

P^°P  ^'       with  his  equals. 

Real  poverty  did  not  exist.  When  a  member  of  a  clan 
wished  to  buy  a  wife,  it  was  the  duty  of  all  the  other  members 
to  help  him  to  do  so  ;  when  a  person  got  into  debt,  the  clan 
combined  to  assist  him  to  pay  it,  or  if  a  clansman  was  fined, 
the  clan  helped  to  pay  the  fine.  There  were  no  orphans, 
because  all  the  father's  brothers  were  fathers  to  a  child  ;  and 
the  heir  to  a  deceased  person  immediately  adopted  and 
became  responsible  for  the  children  of  the  latter.  No  woman 
could  receive  the  guardianship  of  a  child  ;  she  might,  indeed, 
nurse  and  tend  a  small  child,  cook  for  it,  and  in  a  general  way 
watch  over  it,  but  she  could  not  take  it  away  from  the  father's 
relations,  and  it  was  these  latter  who  were  directly  responsible 
to  the  clan  for  its  care. 
Class  dis-  The  class  distinctions  were  marked,  even  though  there  was 
no  blue  blood  among  the  chiefs.  When  a  chief  died,  his  own 
son  did  not  necessarily  become  his  heir.  The  clan  looked 
upon   all   members   of  the   branch   to   which   the   deceased 


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tmctions. 


I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  13 

belonged  as  his  sons,  and  chose  the  most  promising  member 
to  become  the  heir. 

Chiefs  were  not  a  distinct  hereditary  class,  but  men  who.  Selection 
attaining  to  chieftainships,  were  looked  up  to  and  revered  ^"'^^^j'^'"^ 
even  by  their  own  clan,  and  called  chief  inwaini,  and 
addressed  by  the  respectful  title  of  "  Sir"  by  their  relations 
and  friends.  Though  custom  permitted  any  man  of  ability 
to  rise  to  a  chieftainship,  yet  in  practice  the  sons  of  chiefs 
were  generally  appointed  to  these  offices,  because  they  were 
best  qualified  for  them  owing  to  their  social  advantages  and 
training.  No  chief  was  ever  rich  except  in  wives  and  cattle  ; 
he  had  crowds  of  dependant  relatives  who  would  wait  on  him 
directly  he  received  his  money,  and  within  a  day  or  two 
he  had  paid  away  everything,  and  was  no  better  off  than 
before  his  revenue  came  in  ;  then,  too,  his  wives  would 
clamour  for  gifts.  It  was  foreign  to  the  Baganda  to  lay  by, 
or  to  store  up,  wealth  for  a  future  time.  In  their  own  districts 
the  chiefs  maintained  greater  state  than  in  the  capital,  because 
they  were  the  chief  authority  there  and  were  like  petty  kings. 
They  had  enormous  enclosures  with  wives,  men-servants,  and 
slaves  ;  in  addition  they  had  the  care  of  many  women  related  to 
them  who  had  lost  their  husbands,  or  who  had  never  been  really 
married,  and,  as  they  grew  old,  had  been  turned  away  or 
made  into  household  drudges ;  such  oppressed  women 
escaped  from  their  former  homes  and  took  refuge  with  their 
relations. 

As  soon  as  a  man  was  made  a  chief  his  relations  flocked 
round  him  to  solicit  minor  offices  or  gardens  ;  many  of  these 
men  became  his  trusted  servants  and  received  important 
posts  ;  in  times  of  disturbance  and  danger  they  gathered 
round  to  protect  him,  and  they  rallied  to  him  in  time  of  war. 

Besides  clan  relations  and  trusted  slaves  a  chief  had  with 
him  free  men,  who  might  leave  him  at  any  time  if  they  were 
dissatisfied  with  his  rule.  These  free  peasants  belonged  to 
different  clans,  and  took  service  with  chief  after  chief  as  they 
willed.  If  a  chief  gave  them  more  work  than  they  wished 
to  do  in  a  year,  they  left  him  and  went  to  someone  else. 
Thus  it  became  part  of  a  successful  chief's  role  to  be  popular  ; 
otherwise  the  peasants  would    leave   him,  and   the  amount 


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H 


THE   B^GANDA 


CHAP. 


How 

slaves 

were 

obtained, 

and  their 

standing. 


of  work  which  would  fall  upon  his  few  servants  would  make 
these  so  discontented  that  his  district  would  soon  be  deserted, 
and  the  King  would  then  have  to  depose  him,  since 
he  was  unable  to  do  the  work  demanded  from  him  by  the 
state. 

When  a  chief  was  deposed  or  promoted  to  another  place, 
he  was  not  able  to  take  much  property  with  him  ;  he  would 
just  gather  up  his  moveable  possessions  from  his  houses  and 
hurry  on  to  the  new  place.  If  he  wasted  time  the  chief  whom 
he  was  to  succeed  would  destroy  the  garden,  and  the  outgoing 
women  would  cut  down  all  the  fruit  in  it.  No  compensation 
was  paid  to  a  chief  for  any  improvements  he  had  made  or 
new  houses  he  had  erected,  or  to  enable  him  to  build  houses 
in  his  new  place. 

Slaves  were  obtained  by  raids,  or  from  wars  made  upon 
neighbouring  tribes,  or  they  were  inherited  from  the  owner's 
predecessors,  or  they  were  given  in  payment  of  a  debt.  As 
a  rule  slaves  were  foreigners,  chiefly  Banyoro  and  Basoga  ; 
Baganda  who  were  slaves  were  treated  with  much  considera- 
tion in  their  own  country  ;  they  were  men  and  women  who 
had  been  sold  by  a  relative  in  trouble,  children  who  had 
been  kidnapped,  or  who  had  been  pawned  to  raise  money 
in  an  emergency.  A  child  was  sold  for  a  goat,  and  a  woman 
for  a  cow,  while  a  good-looking  woman  might  command 
two  cows  ;  boys  were  sold  for  a  young  cow,  or  three  or  four 
goats.  The  status  of  slavery  was  not  so  dreadful  in  Uganda 
as  in  many  other  countries.  In  many  cases  the  worst  that 
could  be  said  against  it  was  that  a  slave  was  deprived  of  his 
freedom,  that  neither  his  wife  nor  her  children  were  his  own, 
and  that  his  life  was  at  his  master's  disposal.  On  the  other 
hand  if  a  man  married  his  slave  girl,  and  she  had  children, 
she  became  free,  and  her  children  were  acknowledged  by  the 
clan.  They  were  sometimes  allowed  to  inherit  property,  even 
though  the  mother  was  a  woman  of  another  tribe ;  this, 
however,  was  not  a  general  rule,  more  frequently  the  children 
were  passed  over  because  of  their  foreign  blood.  The  status 
of  the  slave  women  given  to  the  King  will  be  noticed  under 
the  marriage  customs.  When  the  King  gave  one  of  these 
away,  she   might  become   the  wife  of  the   recipient,  but  he 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  15 

could  not  sell  her  out  of  the  land.  Other  slaves  could  be  sold 
just  as  cattle,  and  could  be  put  to  death  at  the  will  of  the 
owner,  who  looked  upon  them  as  his  property.  Slaves  were 
often  treated  as  members  of  the  family,  the  only  difference 
being  that,  when  a  question  of  inheritance  arose,  they  were 
called  children  of  the  door  wa  lugya,  which  meant  that  they 
could  not  succeed  to  the  property,  and,  if  women,  they  were 
handed  over  to  the  heir  as  part  of  his  possessions. 

The  peasants  in  the  country  lived  in  their  gardens  or  Peasant 
plantations.  These  gardens  were  often  joined  one  to  the  ^''^^^ 
other,  and  a  number  of  people  lived  in  a  community,  often 
forming  four  or  five  miles  of  continuous  garden  with  families 
living  each  on  their  own  plot ;  the  boundaries  were  vague, 
merely  defined  by  a  gutter  or  a  shrub  here  and  there.  These 
communities  were  the  nearest  approach  to  village  life  such  as 
we  know  it.  Children  had  free  scope  to  enjoy  life  to  the 
full,  because  there  were  many  of  them  to  herd  the  large 
flocks  of  goats  and  sheep  which  belonged  to  the  communities, 
and  to  play  as  they  herded  them.  Food  was  plentiful,  restric- 
tions were  few,  clothing  was  not  required,  and  the  children 
were  free  to  do  as  they  liked  ;  when  tired  they  would  go 
and  lie  down  near  the  fire,  which  was  always  burning  on 
the  hearth,  and  would  sleep,  and  then  go  off  to  play 
again. 

There  was  little  in  a  peasant's  house  to  tempt  a  thief;  still,  Theft 
the  people  lived  in  fear  of  thieves,  and  placed  fetiches  in  the  pedants. 
roof  over  the  door  to  protect  their  dwellings.  Stories  are  told 
of  men  who  stole  into  peasants'  houses,  collected  what  goods 
they  could  find,  and  who,  on  leaving  with  their  stolen 
property,  were  confronted  by  a  snake  which  the  fetich  had 
sent,  so  that  the  thief  was  thereupon  caught  by  the  owner 
and  severely  flogged.  Women  would  place  fetiches  in  their 
gardens,  so  that  the  food  became  taboo,  and  any  one  stealing 
it  would  either  be  caught  by  the  owner,  or  would  be  killed  by 
the  food.  A  thief  caught  in  a  garden  by  night-stealing  food 
might  be  killed  with  impunity-;  the  person  who  discovered 
and  killed  him  tied  a  plantain  round  his  neck,  and  cast  his 
body  out  into  the  road  ;  no  one  would_  claim  the  body,  for  it 
was    understood  why  the  person    had  been    killed,  and    the 


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i6 


THE   BAGANDA 


CHAP. 


disgrace  prevented  any  one  of  the  clan  from  carrying  away 
the  body  or  acknowledging  it. 


FIG.    2. — ROAD   IN   A  PLANTAIN   GROVE  BORDERED  WITH  BARKCLOTH 

TREES. 

Peasants'  children  living  in  the  country  were-  often  kept  at 
home  much  longer  that  those  of  chiefs  or  other  people  living 
in  the  capital,  in  order  to  assist  their  parents  in  their  work. 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  17 

Home  life  in  the  country  districts  was  much  more  natural, 
judged  from  the  European  standpoint ;  a  peasant  had  fewer 
wives  than  a  chief,  and  kept  his  family  about  him,  the  whole 
family  partook  of  meals  together.  In  the  capital  a  chief  had 
his  meals  with  his  friends,  his  wife  or  wives  ate  apart,  while 
his  children  had  their  meals  either  with  the  women  or  with 
their  own  friends. 

In  a  country  surrounded  by  hostile  tribes  it  was  not  Travel- 
possible  to  travel  much ;  the  journey  from  one  end  of  the  '"^' 
country  to  the  other  was  quite  a  long  one  for  most  people,  and 
often  those  who  travelled  a  hundred  miles  took  a  year  to  do 
it,  because  of  the  number  of  visits  they  made,  and  the  time 
they  stayed  at  each  place.  Though  not  so  suspicious  as  the 
surrounding  tribes,  they  nevertheless  observed  many  omens. 
For  instance,  if  a  man  met  a  woman  directly  after  he  had  set 
out,  even  if  the  woman  was  not  his  wife,  he  would  turn  back 
and  not  make  the  journey  that  day.  Again,  if  he  had  decided 
to  go  on  a  particular  day,  and  sneezed  while  he  was  making 
his  preparations,  he  would  defer  his  start.  If  a  man  had 
started  on  his  journey,  and  a  snake  crossed  his  path,  he  turned 
back  and  would  not  continue  the  journey  that  day,  for  the 
snake  represented  to  him  the  rope  of  the  chief  of  the  guard 
sent  to  take  him  prisoner.  If  on  starting  a  man  thought  that 
his  feet  dragged,  or  if  he  felt  unwell,  he  would  say  that  his 
heart  was  left  behind,  and  that,  if  he  persisted  in  going  on,  he 
would  fall  ill  and  die.  Sometimes  members  of  his  family 
dreamed  that  they  saw  him  ill,  or  wounded,  or  in  some 
danger  ;  in  that  case  they  warned  him  and  dissuaded  him  from 
taking  the  journey.  If  a  bird  flew  over  the  traveller's  path 
in  the  early  morning,  it  was  a  bad  omen,  and  he  would  turn 
back  and  wait  until  the  following  day.  Again,  if  a  rat 
crossed  the  path  in  front  of  him,  he  turned  back  and  put  off 
the  journey  for  the  day.  If  a  man  had  a  young  child  that 
was  still  being  nursed,  then,  before  he  set  out,  his  wife  brought 
out  the  child's  bedding,  and  the  husband  jumped  over  it,  and 
then  he  jumped  over  his  wife.  Should  he  omit  these  precau- 
tions, and  during  his  journey  have  sexual  intercourse  with 
any  other  woman,  his  child  would  die,  and  his  wife  would  also 
fall  ill.     No  man  ever  thought  of  undertaking  a  journey  with- 

C 


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THE    BAGANDA 


CHAP. 


Changing 
service. 


Sleep  and 
dreams. 


out  first  consulting  a  medicine-man,  and  through  him  the 
deity,  to  obtain  their  blessing  upon  it.  When  the  traveller 
returned  to  his  house,  he  had  first  to  jump  over  his  chief  wife, 
before  he  might  go  in  to  any  of  his  other  wives. 

If  a  peasant  wanted  to  leave  one  chief, and  take  service  with 
another,  then,  after  collecting  his  goods  together,  he  would 
jump  over  his  chief  wife,  before  leaving  the  house  ;  and  he 
would  repeat  the  action  when  he  entered  the  new  home.  If 
he  neglected  this  observance,  the  evil  from  the  place  he  was 
leaving  would  follow  him. 

Most  people  of  the  better  class  went  to  rest  at  noon  for 
two  hours,  while  the  sun  was  too  hot  for  tbem  to  go 
out  with  comfort ;  and  no  important  person  might  be 
disturbed  during  sleep.  'It  was  considered  bad  for  people  to 
be  waked  suddenly  ;  if  it  became  necessary  to  wake  a  person, 
this  was  done  gently,  and  the  same  care  was  observed  in 
waking  infants.  A  person  roused  suddenly  was  liable  to 
wake  up  ill.  Under  ordinary  circumstances  the  people  went 
to  rest  soon  after  sunset  and  rose  at  sunrise,  with  the 
exception  of  the  chiefs,  who  had  torches  to  light  up  their 
rooms  and  received  their  friends  in  the  evening. 

Dreams  were  regarded  as  important,  and  as  the  means  of 
communication  between  the  living  and  the  dead.  No  person 
ever  let  a  dream  pass  unnoticed,  without  drawing  from  it  the 
lesson  it  was  intended  to  convey. 

Whenever  rain  storms  came  on,  no  matter  at  what  time  of 
day,  it  was  the  custom  to  turn  in  and  go  to  sleep  until  the 
storm  was  over  ;  this  custom  was  followed  by  old  and  young 
of  all  classes. 
Ablutions.  When  a  man  visited  another,  intending  to  stay  the  night, 
he  rarely  went  without  one  or  two  of  his  wives.  A  house  was 
put  at  his  disposal,  and  all  his  wants  were  supplied  ;  even  the 
water  for  washing  was  brought  by  a  servant  to  the  wife  whose 
duty  it  was  to  attend  to  her  husband's  ablutions.  No  woman 
was  allowed  to  wash  in  the  same  water  or  to  use  the  same 
bath  as  a  man  used  except  his  wife,  and  no  woman  would 
allow  any  man  to  use  the  pot  which  she  washed  in  except 
her  husband.  A  transgressor  against  either  rule  was  at  once 
judged  to  be  guilty  of  immoral  conduct.     Even  a  peasant's 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  19 

house    had    its    reed    enclosure  at   the    back   which   was   the 
private  bath  room  for  the  husband  and  wife. 

When  for  special  reasons  two  men  wished  to  be  united  by  Blood 
a  sacred  bond,  they  made  blood  brotherhood,  the  clans  to  ^^'oihers. 
which  they  belonged  acknowledging  the  sacredness  and  the 
binding  nature  of  the  ceremony ;  each  called  the  other  his 
brother  {inunyanhve)  after  the  rite  was  performed.  Blood 
brotherhood  might  be  made  between  Baganda  of  different 
clans,  or  between  two  men  of  different  races.  It  was  a  most 
sacred  bond,  and  the  breach  of  it  was  expected  to  be  followed 
by  sickness  and  death.  The  two  principals  met  with  their 
witnesses,  representatives  of  each  clan,  and  sat  opposite  each 
other  on  a  barkcloth  ;  a  coffee  berry  was  then  divided  ;  each 
man  took  half  of  the  berry,  made  one  or  two  slight  cuts  in  the 
flesh  of  his  stomach  which  he  pinched  up  for  the  purpose, 
rubbed  the  half  berry  in  the  blood,  and  put  it  in  the  palm  of 
his  hand,  whereupon  the  other  man  took  it  from  the  palm 
with  his  lips  and  swallowed  it  whole.  They  then  promised  to 
be  faithful  to  each  other,  to  help  one  another  in  every  possible 
way,  and  to  care  for  each  other's  children.  A  sacred  meal 
followed,  in  which  all  the  witnesses  were  asked  to  join,  and 
the  ceremony  ended.  From  that  time  onwards  until  the  death 
of  one  of  the  parties  the  two  clans  had  a  special  bond  of 
friendship,  though  they  could  intermarry  when  they  wished 
to  do  so.  If  a  member  of  one  of  the  clans  injured  a  member 
of  the  other,  he  had  at  once  to  pay  in  full  the  sum.  assessed 
by  the  judge,  or  to  take  the  consequences  from  the  ghosts 
of  the  ancestors  of  the  injured  man. 

Though  members  of  a  clan  might  be  separated,  and  be  Heads  of 
ruled  by  chiefs  of  other  clans,  still  the  head  of  their  own  '^'^"^' 
branch  of  the  family  had  to  know  all  about  their  doings,  and 
to  keep  in  touch  with  them,  and  help  them  when  they  were  in 
trouble.  In  this  way  the  Biitaka'^  system  proved  useful, 
because  the  head  of  any  branch  of  a  clan  was  always  in  a 
position  of  influence,  and  had  both  the  means  and  the  power 
to  investigate  any  charge  brought  against  a  member  of  that 
branch.  It  was  the  duty  of  the  head  of  the  branch  to 
prevent   any    member   contracting  marriage   with  a  woman 

1  Butaka  were  freehold  estates  of  the  clans  for  burial  purposes.     See  pp.  133  sq. 

C    2 


Digitized  by  Microsoft® 


20 


THE   BAGANDA 


CHAP. 


Murder 


Wife  and 

slave 

murder. 


Suicide. 


within  the  forbidden  degrees  of  relationship,  to  see  that  the 
members  had  justice  done  to  them  in  any  trial,  and  that  their 
dead,  however  poor,  were  interred.  In  cases  where  a  charge 
of  murder  was  brought  against  a  member,  it  was  the  head  of 
the  branch  whose  duty  it  was  to  see  that  justice  was  done 
to  the  member,  and  that  he  was  not  given  up  to  be  killed, 
until  the  case  had  been  proved  against  him.  Cases  of 
deliberate  murder  were  rare ;  it  might  sometimes  happen  that 
a  man  killed  another  in  a  heated  quarrel  or  while  drinking, 
but  even  such  cases  were  rare,  because  men  going  to  drink 
were  not  wont  to  take  any  weapon  with  them.  When  a 
murder  had  taken  place,  the  accused  was  put  in  the  stocks  to 
await  his  trial.  If  this  went  against  him,  the  murdered  man's 
clan  might  possibly  prefer  to  accept  a  heavy  fine,  instead  of 
exacting  the  death  of  the  accused  ;  under  these  circumstances 
the  latter  would  be  liberated.  During  the  time  that  the  case 
was  being  tried,  the  near  relations  of  the  murdered  man  could 
not  eat  with  members  of  the  clan  to  which  the  accused 
belonged,  but  immediately  the  fine,  or  any  part  of  it,  was  paid, 
the  taboo  was  removed,  and  they  might  mix  together  freely. 
If  a  man  deliberately  went  about  to  kill  another,  he  would 
lie  in  wait  for  him  and  spear  him  secretly,  and  then  escape 
into  some  of  the  adjacent  countries,  where  he  would  remain 
for  years,  perhaps  until  his  death. 

No  punishment  was  inflicted  on  a  man  who  speared  his 
wife  or  slave  to  death.  The  relatives  of  the  former  would 
indeed  investigate  the  matter  (which  had  a  deterring  influence 
upon  would-be  wife  slayers),  but  they  were  powerless  to 
punish  him,  because  the  wife  was  his  property. 

The  Baganda  were  very  superstitious  about  suicides. 
They  took  innumerable  precautions  to  remove  the  body  and 
destroy  the  ghost,  to  prevent  the  latter  from  causing  further 
trouble.  Shame  for  crime  committed  led  to  suicide,  but  this 
occurred  rarely  in  any  section  of  the  community,  and  most 
rarely  among  women.  When  a  man  committed  suicide,  he 
hanged  himself  on  a  tree  in  his  garden  or  in  his  house.  In  the 
former  case  the  body  was  cut  down,  and  the  tree  felled  also  ; 
then  both  the  tree  and  the  corpse,  the  latter  tied  to  a  pole 
like  the  carcase  of  an  animal,  were  taken  to  a  distant  place 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  21 

where  cross-roads  met,  and  the  body  was  burned,  the  tree 
being  used  for  the  firewood.  In  the  latter  case  the  house  was 
pulled  down,  and  the  materials  were  taken  with  the  body  and 
burned  in  the  road.  People  feared  to  live  in  a  house  in 
which  a  suicide  had  taken  place,  lest  they  too  should  be 
tempted  to  commit  the  same  crime.  Those  who  burned  the 
corpse  washed  their  hands  carefully  at  the  place  of  burning 
with  sponges  made  from  the  plantains,  and  threw  them  on 
the  pyre.  When  women  passed  the  place  where  a  suicide  had 
been  burned,  they  threw  grass  or  sticks  upon  the  heap,  to 
prevent  the  ghost  from  entering  into  them  and  being  reborn. 
The  idea  in  burning  the  body  was  if  possible  to  destroy  the 
ghost. 

The  houses  were  built  of  the  most  inflammable  materials,  Fires  and 
hence  fires  were  of  frequent  occurrence.  They  generally  [.^"j'gg 
originated  in  the  carelessness  of  an  attendant  who  made  too 
large  a  fire  when  cooking  food  in  a  hurry,  or  threw  grass  upon 
it.  This  blazed  up  and  caught  the  dry,  tinder-like  reeds,  so 
that  soon  the  whole  place  was  in  flames.  The  people  did  not 
seem  much  distressed  when  a  house  was  burning  ;  they  seldom 
attempted  to  put  out  the  fire,  but  got  their  goods  out  as 
speedily  as  possible,  and  left  the  building  to  burn  down. 
It  was  the  first  care  of  a  mother  to  snatch  up  her  child  and 
carry  it  to  a  safe  place  before  saving  other  things,  though 
occasionally  a  child  was  overlooked  and  was  burnt  to  death. 
It  was  a  different  matter  when  a  fire  occurred  in  the  royal 
enclosure  ;  then  the  war-drum  sounded  at  once,  summoning 
people  to  prevent  the  conflagration  from  spreading,  and  to 
save  the  houses  from  being  all  burnt  down. 

The  men  came  equipped  for  their  work  with  branches  or 
with  young  plantain  trees  ;  they  mounted  the  roofs  of  the 
houses  near  the  fire,  and  as  sparks  fell  upon  them  they 
brushed  them  off  and  extinguished  any  flame.  As  they  went 
to  the  royal  enclosure  each  man  called  the  name  of  his  chief, 
and  the  stamp  of  hundreds  of  feet,  added  to  the  sound  of 
hundreds  of  voices,  was  such  as  to  produce  a  most  disquieting 
effect  upon  the  nerves  in  a  dark  night.  No  one  who  has 
heard  the  war-drum  beat,  and  has  witnessed  the  assembling 
to  the  chief,  will  readily  forget  the  scene :  the  set  countenances 


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22  THE   BAGANDA  chap. 

of  the  rushing  crowd,  as  they  brandished  their  spears  and 
called  the  name  of  their  chief;  their  charge  when  they 
arrived  before  him,  and  rushed  at  him  with  the  poised  spear 
to  within  a  few  'paces,  as  though  they  intended  to  transfix 
him  ;  and  then  the  sudden  dropping  on  one  knee,  as  they 
swore  to  be  loyal  to  him.  Such  scenes  fix  themselves  upon 
the  spectator's  mind,  never  to  be  erased,  especially  when  the 
scene  has  been  followed  by  a  prolonged  war.  Owing  to  the 
danger  to  buildings  from  fire,  it  was  a  rule  that  no  grass  or 
rubbish-fires  should  be  lighted  in  gardens  adjoining  houses 
when  the  wind  was  strong.  They  might  only  be  lighted  by 
night,  when  the  damp  from  the  dew  made  the  houses  less 
liable  to  take  fire. 

One  of  the  horrible  customs  of  incendiaries  was  to  set  fire 
to  the  thatch  over  the  door,  when  the  inmates  were  asleep, 
and  to  leave  the  unfortunate  beings  to  be  burned  alive,  unless 
they  could  break  out  at  the  back  and  escape.  As  the  fires 
were  started  while  the  inmates  were  asleep,  they  seldom  woke 
until  the  fire  was  in  full  force,  and  escape  by  the  door  was 
impossible ;  sometimes  their  remains  showed  that  they  had 
been  suffocated  on  their  beds.  When  fires  took  place  by 
night,  a  crowd  would  gather  quickly,  because  it  was  a 
favourable  opportunity  to  carry  off  goods  in  the  rush  and 
distraction  of  the  moment. 
Imprison-  Chiefs  and  heads  of  clans  could  put  a  man  in  the  stocks 
for  an  offence  ;  and  it  rested  with  the  members  of  his  clan  to 
see  that  he  had  justice  done  to  him,  and  that  he  was  liberated, 
or  that  his  case  was  taken  to  a  higher  court.  If  the  relatives 
were  negligent,  the  man  might  be  left  to  suffer  and  perhaps 
to  die.  The  guards  were,  however,  open  to  bribes,  and  for  a 
small  sum  they  would  let  a  prisoner  out  by  night,  to  visit  his 
friends  and  relatives  ;  this  gave  him  an  opportunity  to  stir 
them  up  on  his  behalf.  Relatives  dreaded  a  member  of  their 
clan  being  put  to  death  unjustly,  because  of  the  trouble  the 
ghost  was  able  to  give  them  ;  hence  they  were  willing  to 
do  all  in  their  power  to  help  him,  even  if  they  had  no  love 
for  him. 

When  a  man  lost  his   reason,  which  sometimes  happened, 
and  he   became  dangerous  to   the  community,  his   relations 


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ment. 


I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  23 

put  him  in  the  stocks  and  kept  him  under  restraint.  They 
were  afraid  to  do  more  than  restrain  him,  so  they  gave  him 
food  and  shelter,  but  left  him  so  confined  that  he  did  not 
live  long.  They  were  afraid,  however,  to  take  active  steps  to 
end  his  life. 

Wives  were  put  into  the  stocks  when  they  displeased  their 
husbands,  or  were  accused  of  immorality.  Sometimes  a 
woman  became  rebellious  and  unmanageable,  and  escaped 
from  her  husband  and  fled  to  her  friends  ;  in  such  cases  the 
husband,  after  he  had  brought  her  back  once  or  twice,  and 
had  paid  the  usual  fees  to  her  relations  for  returning  her, 
proceeded,  if  she  would  not  remain  with  him,  to  use  a  little 
forcible  persuasion,  and  put  her  in  the  stocks  until  she 
promised  not  to  run  away  again.  In  revenge  wives  tried  to 
take  both  their  own  and  their  husband's  life  by  setting  fire  to 
the  house  when  he  was  asleep  at  midnight ;  as  the  native 
sleeps  soundly,  and  no  noise  will  wake  him  once  he  has  fallen 
asleep,  and  has  his  head  covered  according  to  the  common 
custom,  the  house  would  be  half  burnt,  and  escape  would  be 
impossible,  by  the  time  he  woke. 

When  travelling,  it  was  customary  for  the  wife  to  carry  the 
load  of  bedding,  and  for  the  husband  to  march  behind,  so 
that  he  was  ready  to  defend  both  her  and  his  property,  should 
occasion  arise.  Two  people  passing  one  another  on  the  road 
passed  so  that  the  left  arm  was  on  the  inner  side,  and  the 
right  arm  with  the  weapon  was  away  from  the  person 
encountered,  and  free  to  be  used,  if  an  attack  was  made. 

No  man  liked  another  to  tread  upon  his  shadow,  or  to  A  man's 
have  his  shadow  speared  ;  and  children  were  warned  not  to  shadow, 
allow  the  fire  to  cast  their  shadow  upon  the  wall  of  the  house, 
lest  they  should  die  from  having  seen  themselves  as  a  shadow. 
At  meals  no  one  sat  so  as  to  cast  his  shadow  over  the  food, 
for  this  was  considered  dangerous  to  all  who  were  at  the 
meal.  Should  any  one,  when  taking  up  a  piece  of  food, 
drop  it,  he  would  say,  "  Death  wishes  to  rob  me,"  and  would 
pick  up  the  food,  and  throw  it  over  his  shoulder,  in  order  to 
break  the  spell.  If  a  person  sneezed  just  before  a  meal,  he 
would  get  up  and  walk  away  and  stand  at  a  distance,  until 
asked  to  come  back  and  eat  by  one  of  the  company.     It  was 


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24 


THE   BAGANDA 


CHAP. 


Cutting 
the  hair 
and  the 
nails. 


Beer 
drinking. 


Dancing. 


thought  that  a  ghost  wished  to  make  him  ill  by  eating  ;  so 
by  leaving  the  food  and  going  away,  until  recalled,  he 
deceived  the  ghost. 

The  King,  his  wives,  and  all  members  of  the  royal  family 
had  their  nails  cut  into  a  V-shape,  so  that  the  point  was  in 
the  centre  ;  if  any  one  else  was  detected  cutting  his  nails  in  a 
V-shape,  he  was  accused  of  trying  to  represent  himself  as 
connected  with  the  royal  family,  and  might  be  put  to 
death  for  presumption.  After  cutting  his  nails  a  man  would 
say,  "  I  shall  eat  meat,  before  I  need  cut  my  nails  again,"  and 
this  was  supposed  to  bring  him  luck. 

The  King's  wives  cut  the  sides  and  middle  of  their  front 
hair  well  back  ;  by  this  they  were  known  at  once  to  belong 
to  the  King ;  no  one  else  might  imitate  them  in  this 
respect. 

Beer  drinking  was  common,  and  many  chiefs  and  peasants 
spent  a  large  portion  of  their  time,  when  not  at  war,  or  actively 
engaged  upon  business,  in  talking  and  drinking  from  morning 
until  night.  Still,  there  was  not  much  of  what  we  should  call 
excessive  drinking,  and  men,  when  they  became  the  worse 
for  drink,  went  to  sleep,  until  the  effects  passed  off.  Should 
a  man,  who  had  taken  too  much,  forget  himself,  and  pass 
water  on  the  floor,  he  had  to  pay  his  host  a  fine  of  a  goat,  a 
barkcloth,  and  a  fowl.  Under  no  circumstances  might  a  man  go 
to  a  place  used  by  women  for  the  relief  of  nature  ;  for  such  an 
offence  he  would  have  been  killed.  Among  the  lower  orders, 
men  after  drinking  sought  out  women,  so  that  a  man  who  got 
drunk  was  also  immoral. 

Dances,  among  the  young  people,  took  place  nightly  amidst 
the  plantain  groves  during  the  time  that  the  moon  was  nearing 
the  full,  and  especially  on  the  night  of  full  moon.  Neither 
the  King's  wives  nor  the  wives  of  chiefs  were  permitted  to 
dance,  except  alone  amongst  themselves,  The  mixed  dances 
ended  frequently  in  immoral  conduct.  Young  men  often 
made  masks  of  the  root  of  a  plantain  by  hollowing  it  out,  so 
that  the  head  was  completely  enveloped  ;  they  cut  holes  for 
the  mouth  and  eyes.  Wearing  these  masks  and  clothed  in 
old  barkcloths,  they  danced  before  the  girls  whom  they 
admired.     When   the  moon  waned,  it  was  said   to  bring  on 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  25 

menstruation,   and    also  fits  on   those    who  were  subject    to 
them. 

Among   the   musical    instruments  of  the  Baganda  drums  Musical 
must  be  given  the  first  place.     The  drum  was  indeed  put  to  a  JJJg'j^j*^' 
multitude  of  uses,  quite  apart  from  music  ;  it  was  the  instru-  Drums, 
ment  which  announced  both  joy  and  sorrow,  it  was   used  to 
let  people  know  of  the  happy  event  of  the  birth  of  children, 
and  it  announced  the   mourning  for   the  dead.     It  gave  the 
alarm  for  war,  and   announced  the  return  of  the   triumphant 


WlJ 

;<^^;^^^  -Iffi 

^wmI 

:€f-l  M •» av  V ■».  '^^  Jim  ■ 

i'^i^H^H 

^Sm 

ft-''*^l^ai^-     ' 

mm 

FIG.    3. — DANCERS  AND   DRUMMERS. 


warriors  who  had  conquered  in  war.  It  had  its  place  in  the 
most  solemn  and  in  the  most  joyous  ceremonies  of  the 
nation. 

The  most  important  drums  were  the  royal  ones,  called  the  The  royal 

,  1        .  1  •         11        T*  drums. 

Mujaguzo  ;  they  numbered  nmety-three  m  all.  i  wo  were 
very  large,  forty  were  large,  gradually  diminishing  in  size, 
and  fifty-one  were  small.  These  drums  were  guarded  by  a 
chief,  Kawuka,  who  had  his  assistant,  Wakimwomera.  ^  Every 
chief  in  the  country  supplied  a  drummer,  and  filled  his  place 
with  a  new  man,  if  the  first  died  or  wished  to  leave.  _  The  two 
chiefs  mentioned  were  directly  responsible  to  the  King  for  all 


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26 


THE    BAGANDA 


CHAP. 


the  drummers  ;  they  paid  their  taxes  directly  to  the  sovereign, 
and  were  refunded  one-tenth  of  the  whole  sum.  Drummers 
never  worked  for  the  district-chiefs,  but  only  for  their  own 
masters,  and  took  their  turn  of  a  month's  residence  each  year 
in  the  royal  court  for  beating  the  drums.  Each  drum  had  its 
name,  and  each  man  his  special  work  in  beating  them.  The 
drums  were  made  from  hollowed-out  tree-trunks  encased  in 


FIG.    4. — DRUMS, 

cow-hide  ;  only  one  end  of  the  drum  was  beaten  upon,  and 
that  was  always  kept  uppermost.  Some  of  these  drums  were 
beautifully  decorated  with  cowry-shells  or  beads.  It  was  the 
rule  to  suspend  them  on  posts  slightly  raised  from  the  ground, 
so  as  to  get  the  full  benefit  of  the  sound,  and  the  man  stood 
over  the  drum  with  two  short  sticks  for  beating  it.  The  very 
big  drums  needed  drummers  who  had  some  idea  of  time, 
because  they  had  to  bring  in  the  beats  at  particular  moments, 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  27 

in  harmony  with  the  otlier  drums.  The  vibration  from  these 
large  drums  was  so  great  that  a  man  who  did  not  understand 
how  to  beat  them,  might  have  his  shoulder  dislocated  by  the 
rebound  of  the  leather  when  struck.  Music  could  be  got  from 
these  drums,  so  much  so  that  anyone  a  mile  away  would 
scarcely  believe  that  a  drum,  and  not  some  other  instrument, 
was  being  played.  In  the  drum  house,  which  was  very  large, 
the  noise  was  deafening,  and  to  the  person  near  it  conveyed 


FIG.    5. — ROYAL   DRUM,    DECORATED   WITH   BEADS   AND 
COWRY-SHELLS. 

nothing  but  terribly  confused  sounds.  These  drums  were 
beaten  to  announce  the  coronation  of  the  new  King,  to 
announce  war,  at  the  death  of  one  of  the  King's  children,  at 
the  time  when  the  King  entered  a  new  house,  and  at  new  moon. 
When  the  special  drum,  Kaula,  had  a  new  skin  put  upon  it, 
not  only  was  a  cow  killed  for  the  skin,  and  its  blood  run  into 
the  drum,  but  a  man  was  also  killed  by  decapitation,  and  his 
blood  run  into  it,  so  that,  when  the  drum  was  beaten,  it  was 
supposed  to  add  fresh  life  and  vigour  to  the   King   from   the 


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THE   BAGANDA 


CHAP. 


life  of  the  slain  man.  When  any  of  the  other  drums  needed 
new  skins,  four  sets  of  oxen  of  nine  each  were  fetched  from  the 
King's  herd,  and  from  these  animals  one  was  chosen  to  supply 
the  drum  skin ;  all  the  other  animals  were  killed  for  the 
benefit  of  the  drummers.  The  ox  set  apart  for  the  drum  had 
to  be  killed,  and  its  blood  poured  into  the  drum  which 
required  repairing  ;  the  flesh  from  the  beast  was  sent  to  the 
King  for  his  table.     All  drums  contained  their  fetiches,  and 


FIG.    6. — DRUMS   OF   OFFICE. 

special  men  were  kept  for  putting  the  skins  upon  them  and 
renewing  the  fetiches  in  them,  when  necessary.  Other  royal 
drums  were  kept  in  the  royal  enclosure,  and  one  or  two  men 
were  in  constant  attendance  to  beat  them,  and  to  accompany 
the  beat  with  the  grunt  or  howl  of  wild  animals,  when  visitors 
were  announced  to  the  King. 

The  drums  for  the  temples  were  next  in  importance  after 
the  royal  drums ;  they  had  their  own  rhythm,  and  all  contained 
fetiches  ;  they  were  sounded  at  the  time  of  the  new  moon  or 
some  special  feast. 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  29 

A  particular  drum  was  attached  to  each  chieftainship  and 
conferred  with  the  office  on  each  chief;  it  was  known  and 
recognised  by  the  whole  country. 

For  dancing  and  for  drinking  feasts  a  long  drum  was  used 
with  the  bottom  end  left  open  ;  this  drum  was  also  carried 
when  chiefs  were  journeying,  and  was  beaten  to  encourage 


.FIG.    7. — DRUMS,    USED   FOR   DANCING. 

them  and  to  keep  them  from  feeling  tired,  when  they  had 
long  distances  to  walk.  A  young  man  carried  the  drum,  beat 
the  rhythm  with  his  hands,  and  sang  songs  accompanied  by 
the  fife,  and  all  the  followers  joined  in  the  chorus  and  kept 
time  with  their  steps.  The  people  when  carrying  loads,  or 
when  on  a  march,  loved  to  be  accompanied  by  the  drum,  and, 
if  they  had  no  drum,  they  sang  songs,  and  set  the  time  for 
marching  by  the  song. 


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30  THE   BAGANDA  chap. 

The  Baganda  were  remarkably  good  runners  and  walkers, 
and  could  carry  a  load  of  some  thirty  pounds'  weight  a  distance 
of  thirty  miles  in  a  day. 

When  the  King  engaged  a  new  drummer  for  any  of  the 
royal  drums,  he  gave  him  a  woman,  a  cow,  and  a  load  of 
barkcloths.  No  woman  might  touch  a  drum  when  she  was 
menstruating ;  she  had  to  keep  at  a  safe  distance,  lest  it  should 
kill  her,  and  she  should  defile  the  drum. 

When  a  drum  belonging  to  a  clan  required  a  new  skin,  the 
leading  members  of  the  clan  had  to  assist  in  supplying  it. 

When  the  King  conferred  a  chieftainship  on  a  man,  the 
latter  took  a  representative  from  the  King  to  beat  his  drum, 
as  he  proceeded  to  take  over  the  chieftainship.  The 
drummer  had  to  be  paid  either  a  cow  or  a  goat,  accord- 
ing to  the  importance  of  the  office  into  which  the  chief  was 
instituted. 
Native  Each  chief,  in  addition  to  the  drum  of  office  of  his  chieftain- 

names  ship,  had  also  his  own  private  drum  belonging  to  his  clan, 
to  the  which  was  beaten  from  time  to  time  to  ensure  the  permanency 
onhT  °f  ^^^  office.  On  this  latter  he  would  beat  the  rhythm  of  his 
drums.  own  clan.  The  people  say  that  the  rhythm  of  the  various 
clan-drums  is  as  follows  : — 

The  Locust  clan  beats  Mpagi  ("  post "). 

The  Manis  clan  beats  Galinya,  or  Gasengeja  ("  they  go  up," 

and  "  they  filter,"  or  "  strain  "). 
The  Monkey  clan  beats  Senya  etiku  ("  gather  firewood  "). 
The  Buffalo  clan  beats  Kagwa  ("  it  has  fallen  "). 
The  Elephant  clan  beats  Nakatiaynga. 
The  Katinvuma  clan  beats  Asude  kasude  mu  Kyadondwa 

("he  throws  it  down,  he  throws  it  down  in  Kyadonda"). 
The  Mushroom  clan  beats  Wekirikiti. 
The  Leopard  clan  beats  A  kmia  ke7igo  ("  ah  !  child  of  the 

leopard  "). 
The  Yam  clan  beats  Kasonze. 
The  Lion    clan    beats    Nsabiro   kyoto   ("  beg   a   fireplace 

for  me  "). 
The  Otter  clan  beats  Lwajali  (which  is  the  name  of  a  river, 

Lwajali). 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  31 

The  Colobus  monkey  clan  beats  Tatula  ("  he  does  not  sit 

down  "). 
The  Lung  fish  clan  beats  Kalya  koka  ("  he  only  eats  "). 
The  Sheep  clan  beats    Waja  ngala  ^nusaja  vmkulii  ogiila 

ngabo. 
The  Gazelle  (oribi)  clan  beats  Nampima. 
The  Bird  clan  beats  Waliwa  nyonyi  abuse  ("  where  is  the 

bird  that  flies  ?  "). 
The  Rat  clan  beats  Kibu  tekizekuleuna  kiza  kutwalana. 
The  Heart  clan  beats  Nakatete. 
The  Bean  clan  beats  Sambigoto. 
The  Bushbuck  clan  beats  Tade  kaku. 
The  Hippopotamus  clan  beats  Nyanja  zvedira  niaki. 
The  Jackal  clan  beats  Bampita  kasengeja  ("  they  call  me 

to  strain  it "). 
The  Cephalopus  clan  beats  Kado  omulamazi. 
The  Gennet  clan  beats  Kyaguligamba. 
The  Crow  clan  beats  Nkyabuza  kagera. 

The  King  and  some  of  the  greater  chiefs  maintained  bands 
which  were  called  the  Busoga  bands.  Trumpets  or  horns 
from  long  bottle-gourds  were  made  and  were  covered  with 
skin,  and  men  learned  to  blow  them  in  such  a  manner  that, 
with  a  number  of  eight  or  ten,  they  managed  to  produce 
different  sounds,  and  by  blowing  them  at  intervals  they  made 
up  tunes  which  were  not  at  all  unpleasant,  though  they  were 
somewhat  weird.  By  making  instruments  in  different  shapes 
and  sizes  they  obtained  different  tones. 

The  madinda  was  also  a  favourite  instrument  in  the  court  The 
of  the  King  and  of  the  leading  chiefs.  It  was  like  the  zither  madinda. 
in  principle,  formed  of  two  logs  over  which  were  placed  pieces 
of  wood  from  three  to  four  feet  long  and  three  or  four  inches 
square.  These  pieces  of  wood  were  scooped  out  underneath, 
and  were  laid  across  the  logs  with  their  ends  only  resting 
upon  them,  and  were  graduated  so  as  to  produce  a  very 
mellow  sound.  There  were  usually  twelve  pieces  laid  on  the 
logs  for  the  scale,  though  in  some  large  madinda  there  were 
as  many  as  nineteen.  Two  players  were  required,  who  sat, 
one  on  each  side  of  the  instrument,  opposite  each  other ; 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  33 

each  of  these  had  two  short  sticks  to  beat  upon  the  pieces  of 
wood.  Some  of  the  more  expert  players  could  produce  very 
pleasant  tunes. 

The  harp  has  always  been  a  favourite  instrument  in  the  The  harp, 
country.     There  are  two  kinds,  one    purely   Baganda,  and 
the  other  Basoga,  which  has  almost  entirely  superseded  the 
original  Baganda  harp.     The  latter  was  made  with  a  base 
consisting  of  a  shell  of  wood  twelve  inches  long,  eight  inches 


FIG.    9. — MADINDA   AND   DRUMS. 

wide,  and  five  inches  deep ;  this  shell  was  scooped  out  like 
the  back  of  a  tortoise.  Into  the  shell  a  curved  stick  eighteen 
inches  long  and  three-quarters  of  an  inch  thick  was  fixed,  so 
that  its  end  was  inside,  below  the  sides  of  the  shell.  The 
shell  was  generally  covered  with  water-lizard  skin ;  it  was 
stretched  and  stitched  over  while  it  was  moist,  so  that  when 
it  dried  it  was  taut.  At  the  top  end  of  the  curved  stick  eight 
holes  were  pierced,  and  pegs  were  fitted  into  them,  to  which 
the  strings,  which  were  the  sinews  of  animals,  were  fastened  ; 
these  passed  to  the  inside  of  the  shell.     The  strings  were  of 

D 


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34 


THE   BAGANDA 


CHAP. 


different  length,  owing  to  their  position  on  the  curved  stick  ; 
the  player  tuned  them  by  turning  the  pegs  and  tightening 
them,  just  as  a  violinist  tightens  the  strings  of  a  violin. 

The  Basoga  harp,  which  has  recently  superseded  the  older 
harp,  has  two  bars  projecting  upwards  from  the  base  or 
shell  at  angles,  so  that  the  outer  ends  are  wider  apart  than 
those  in  the  shell ;  on  them  a  cross-piece  is  morticed  which  has 
rings  of  twisted  cord  on  it,  to  which  the  strings   are  attached 


FIG.    10. — HARPS   AND    FIFE. 


for  tuning.  The  rings  can  be  turned  round  upon  the  bar  to 
tighten  the  strings  when  they  are  tuned.  At  the  end  of  the 
cross-piece  are  ornaments  consisting  of  tufts  of  goats'  hair. 
The  strings  of  the  Basoga  harp  are  horizontal,  while  those  of 
the  Baganda  harp  are  vertical ;  in  the  Basoga  harp  the  short 
strings  are  in  the  centre,  while  the  outer  ones  are  longer. 
The  side  bars  are  eighteen  inches  long,  and  the  cross-piece  for 
the  strings  is  fifteen  inches  long. 

The   tunes  played  upon   these  harps  are   invariably  in  the 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  35 

minor  key,  and  the  player  accompanies  his  tunes  with  songs. 
The  Basoga  harp  is  ahnost  entirely  used  for  love  songs  and 
drinking  ditties,  which  are  mostly  impure  and  obscene.  The 
old  harp  used  at  the  court  of  the  King  and  chiefs  used  to  be 
accompanied  by  songs  belauding  the  King's  power  and 
benevolence,  praising  him,  and  belittling  his  enemies.  The 
words  were  made  up  to  fit  the  tunes  at  a  moment's  notice, 
and  were  suited  to  passing  events.  Both  the  King  and  the 
chiefs  had  musicians,  who  were  expected  to  come  forward 


FIG.    II. — BLIND   HARPIST. 

and  play,  especially  when  the  evening  meal  was  ended.  The 
bard  was  usually  a  man  who  had  been  deprived  of  his  sight, 
that  he  might  not  look  upon  the  court  ladies  or  fall  in  love 
with  them,  and  who  made  it  his  business  to  learn  all  the 
gossip  of  the  day,  and  to  retail  it  in  his  songs.  In  this  way 
he  would  entertain  his  hearers  as  they  sat  together  in  the 
evening.  The  older  and  more  popular  songs  were  the 
traditions  and  legends  of  the  nation,  sung  in  a  minor  key. 

The  fife  was  another  favourite  instrument ;  almost  every  The  fife. 
herd  boy  possessed  one,  and  could  play  the  ordinary  tunes. 

D  2 


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36  THE   BAGANDA  chap. 

Fifes  were  made  from  a  reed  which  grows  freely  in  the 
swamps  and  rivers  ;  six  holes  were  bored  for  the  fingers,  and 
the  end  was  notched  for  the  mouthpiece  ;  the  lip  was  used  to 
fill  up  the  end,  and  to  modify  the  amount  of  space  required 
for  playing  it.  The  King  and  the  chiefs  had  their  special 
fife-players,  some  of  whom  always  accompanied  them,  and 
had  grown  quite  old  in  their  service  ;  their  fifes  were  beauti- 
fully decorated,  and  ornamented  at  the  end  with  a  tuft  of 
goat's  hair,  which   they   flourished    as  they  played.     These 


FIG.    12. — BAGANDA   FIFE   PLAYERS, 


men  could  travel  fifteen  or  twenty  miles,  playing  the  whole 
time  and  keeping  time  to  the  drums.  Some  of  the  older 
players  could  also  introduce  words  of  songs  into  their  music, 
by  playing  a  few  bars,  and  then  singing  a  few  stanzas,  so  that 
it  sounded  as  though  there  were  two  musicians  at  work,  one 
playing,  and  the  other  singing.  Sometimes  two  performers 
played  duets  on  their  instruments,  but,  as  a  rule,  the  fife  was 
played  alone,  except  when  it  was  introduced  into  one  of  the 
bands  which  we  have  mentioned  above  as  the  Basoga  bands. 
The  tunes  played  on  the  fife  were  also  in  the  minor  key,  and 
they  were  not  unlike  Gregorian  chants.     The  music  was  not 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  37 

unpleasant,  and,  when  men  were  on  the  march,  it  undoubtedly 
stimulated  them  to  keep  time  and  step. 

Hunters'  horns  were  also  transformed  into  musical  instru- 
ments, and  the  players  who  become  experts  on  them  could 
vary  the  sounds  by  placing  their  finger  upon  the  hole  made 
in  the  end  :  the  hole  for  the  wind  was  always  at  the  side. 
These  performers  also  used  words  which  they  interspersed 
with  their  tunes,  in  order  to  give  the  impression  that  two 
men  were  performing,  one  singing,  the  other  playing. 

Judged  purely  from  a  native  standpoint,  the  Baganda  were 
most  musical.  The  sound  of  song  or  instrument  was  seldom 
absent  from  their  homes,  and  even  accompanied  them  when 
marching  or  working.  Their  voices  had  a  nasal  sound,  and 
they  had  no  idea  of  singing  in  parts.  The  sailors  were  the 
acknowledged  songsmen  of  the  country,  and  it  was  their 
invariable  habit  to  sing  while  paddling.  They  seldom  put  in 
more  than  a  few  strokes,  before  some  one  started  the  song,  to 
keep  time  for  the  paddlers  ;  all  the  men  joined  in  the  chorus. 
The  effect  of  their  songs  on  the  water,  especially  by  night, 
was  inspiring  and  soothing  to  a  high  degree.  The  King  often 
sent  for  the  canoe-men  to  come  and  sing  their  songs  ;  when 
they  came,  they  marched  round  and  round  in  one  of  the 
courtyards,  working  their  arms  as  though  paddling,  and 
singing  at  the  same  time. 

Periods  of  time  were  marked  by  the  reigns  of  the  kings.  The 
called    the    mirembe   of    each    king;    mirembe   signifies    the  0/^'^°" 
time  of  peace  enjoyed  during  the  reign  of  the  king,  after  the  The 
anarchy     and     disturbance     which     were     rife    during    the  Calendar. 
interregnum  between  the  death  of  one  king  and  the  appoint- 
ment of  his  successor.     The  events  falling  in  the  reign  of  a 
particular  king   were  fixed  chronologically  by  the   wars   in 
which  he  engaged  or,  if  there  was  no  war,  by  the  hill  upon 
which  the   king    lived   at  the   time,   before   he   moved    his 
capital  to  another  hill.     By  this  method  of  marking  time  the 
people  were  able  to  tell  within  a  few  weeks  when   an  event 
had  happened,  or  when  a  person  had  been  born. 

A  season  of  rain  followed  by  drought  made  up  a  year ; 
accordingly,  the  people  regarded  the  year  as  consisting  of 
six  months,  or  moons,  and    they  called  it   the  imvaka.     In 


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38  THE    BAGANDA  CHAP. 

Uganda  there  was  seldom  a  full  month,  even  in  the  driest 
season,  in  which  some  rain  did  not  fall,  and  though  the 
natives  have  fixed  their  year  as  consisting  of  six  months,  there 
is  no  doubt  that  the  dry  season  which  falls  about  December, 
is  much  more  severe  than  that  which  falls  about  June.  The 
rainy  season  occurring  between  February  and  June  was 
termed  Togo  miikazi,  because  the  rains  fall  then  without 
much  thunder ;  the  second  rainy  season  from  August  to 
November  was  called  Dumbi  Musaja,  because  of  the  thunder 
and  the  frequent  deaths  from  lightning. 

The  months  were  marked  by  the  appearance  of  the  moon  ; 
they  served  to  inform  people  when  they  might  expect  the 
rains,  which  were  so  important  for  cultivation. 

The  days  were  reckoned  from  sunset  to  sunset,  that  is  to  say, 
a  night  and  a  day,  not  a  day  and  a  night,  made  up  their  day 
(lunaku). 

The  day  was  divided  up  as  follows  : — ■ 
Night  (Ekiro). 
Midnight  (Tumbi). 

Very  early  in  the  morning,  about  4  a.m.  (Matulutulu). 
Early  morning,  about  5  a.m.  (Mumakya). 
Morning  used  generally  (Enkya). 
Morning  from  6  o'clock  to  9  o'clock  (Akasana). 
Morning  from  9  o'clock  to  12  o'clock  (Musana). 
Noon  (Tuntu). 

Afternoon,  that  is  from  i  o'clock  to  4  o'clock  (Olwegulo). 
Evening  from  5  o'clock  to  sunset  or  dark  (Akawungezi). 
Uganda    being    on    the    equator,    there    is    practically    no 
twilight ;  the  sun  sets,  and  in  a  few  minutes  it  is  quite  dark. 

By  some  of  the  lower  orders  the  times  were  measured  by 
the  meals  of  which  they  partook,  the  morning  meal  at  about 
seven  o'clock  (okulya  kya  enkya),  the  midday  meal  (emere  ya 
musana),  and  the  evening  meal  (emere  ya  ckiro),  which  was 
served  about  six  o'clock. 

Women  digging  in  the  gardens  spoke  of  the  time  when  any 
event  took  place  as  the  time  of  the  first,  or  second  pipe  ;  the 
first  was  smoked  about  eight  o'clock  when  they  rested,  and 
the  second  pipe  was  smoked  when  they  ceased  work  at  about 
ten  o'clock. 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC. 


39 


The  sun  was  the  Baganda  timepiece.  When  it  sank  the)' 
said  :  "  She  has  gone  to  Kiwalab}-a  to  eat  the  peelings  of 
plantains  which  were  placed  there  for  her  ;  while  there,  the 
people  of  Nakakakulu  have  taken  her  by  the  horns  and  kept 
her  from  falling  down  from  the  earth  and  being  lost;  they  send 
her  back  across  the  earth  to  the  East  by  night,  and  she  will  be 
ready  for  another  day's  journey  early  on  the  following 
morning." 

In  measuring  length,  they  spoke  of  roads  as  being  Mitala,  Measure- 
which  meant  a  stretch  of  road  from  one  swamp  to  another,  ™™''" 
possibly  including  a  hill.  Plots  of  land  in  which  plantains 
were  planted  were  called  Nsukii.  One  such  plot  was  thought 
to  be  enough  to  maintain  a  family  with  sufficient  food.  Plots 
upon  which  potatoes  and  maize  were  sown  were  called 
Misirye ;  such  a  plot  was  usually  ten  or  twelve  yards 
square. 

Poles  for  building  purposes  were  measured  by  the  foot 
(kigere)  ;  this  was  done  by  men  going  along  the  tree  after  it 
had  been  felled  with  one  foot  placed  immediately  in  front  of 
the  other,  and  so  counting  the  number  of  feet. 

They  used  the  outstretched  arms  for  measuring  such  things 
as  the  space  to  be  left  between  one  pole  and  another  in 
building  a  house  ;  this  was  called  Kifuba. 

The  cubit  (mukono)  was  used  for  measuring  the  length  of  a 
fence,  and  also  for  road  measurements  ;  for  smaller  measure- 
ments they  used  the  span,  which  they  took  from  the  tip  of  the 
thumb  to  the  tip  of  the  second  finger. 

For  dry  measure,  such  as  salt  or  grain,  they  used  a  small 
basket  called  kibo,  generally  containing  about  ten  pounds' 
weight.  As  a  rule  salt  was  tied  up  in  small  packets,  con- 
taining about  a  tablespoon  full,  called  a  tu,  and  sold  for  ten 
cowry-shells  ;  they  also  had  loads  of  about  thirty  or  forty 
pounds  of  salt,  which  they  called  lubya. 

Coffee  berries  were  sold  in  packets  of  twenty  pounds  called 
kiribwa,  done  up  in  plantain  fibre,  but  sometimes  the  coffee 
berries  were  sold  by  the  basket. 

Sweet  potatoes  were  done  up  in  bundles  of  thirty  pounds 
fastened  in  grass,  which  they  tied  in  a  long  bundle  called 
lutata. 


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40  THE   BAGANDA  chap. 

Firewood  was  tied  in  bundles,  called  kinya,  of  about  forty 
pounds'  weight ;  or,  when  larger  bundles  were  made,  they  were 
called  lusekese  and  were  as  heavy  as  a  man  could  carry. 

Grass  for  thatching  houses  was  done  up  into  small  bundles 
called  enjola,  and  these  were  again  tied  up  into  larger 
bundles  called  kinya ;  when  brought  in  by  workmen,  or 
when  bought  for  thatching,  it  was  done  up  into  the  enjola. 

Reeds  either  for  building  or  for  torches,  were  tied  in  bundles 
called  niuganda,  or  kinya,  or  sometimes  luseke,  according  to 
the  size  of  the  bundles. 

Beer  was  measured  by  the  gourd,  which  was  called  a  kita, 
or,  if  it  was  wanted  in  smaller  quantities,  it  was  sold  by  the 
ndeku.  For  brewing  purposes  it  was  measured  by  the  bath 
{lyato),  a  large  tub  six  feet  long  by  two  feet  six  inches  wide, 
and  eighteen  inches  deep. 
Counting  Owing  perhaps  to  the  introduction  and  free  use  of  the 
cowry-shell,  counting  has  never  presented  any  difficulty  to 
the  people.  The  numbers  run  up  to  ten  ;  then  twenty,  thirty, 
etc.,  are  expressed  as  so  many  tens,  until  sixty  is  reached. 

One  is  emu. 

Two  is  hiri. 

Three  is  satu. 

Four  is  nya. 

Five  is  tano. 

Six  is  mukaga. 

Seven  is  musanvu. 

Eight  is  munana. 

Nine  is  mwenda. 

Ten  is  kumi. 

Eleven  is  ten  and  one  kumi  ne  emu. 

Twelve  is  ten  and  two  kumi  7te  biri. 

Twenty  is  two  tens  amakumi  abiri. 

Twenty-one  is  two  tens  and  one  makumi  abiri  ne  emu. 

Sixty  is  enkaga. 

Seventy  is  ensanvu. 

Eighty  is  kinana. 

Ninety  is  kyenda. 

One  hundred  is  kikumi. 

Two  hundred  is  bikumi  bibiri. 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  41 

Six  hundred  is  lukaga. 

Seven  hundred  is  lusanvii. 

Eight  hundred  is  liinana. 

Nine  hundred  is  luwenda. 

One  thousand  is  lukumi. 

One  thousand  two  hundred  is  lukumi  mu  bibiri. 

Six  thousand  is  kasanvu. 

Twenty  thousand  is  bukunii  bubirt. 

One  hundred  thousand  is  busirivu. 

One  milHon  is  akakade. 

Two  miUions  are  bukade  bubiri. 

Ten  millions  are  akatabalika,  the  uncountable  number. 

Twenty  vsv^^xon?,  ebutabalika  bubiri,  t\\e  uncountable  amount 
twice  over. 

Ten  thousand  is  often  spoken  of  as  a  mutwalo,  because  it 
was  the  number  of  cowry-shells  which  a  man  carried,  and 
so  the  term  came  to  be  applied  to  anything  containing  ten 
thousand. 

The  fingers  were  often  used  to  demonstrate,  when  counting  ; 
thus  the  first  finger  extended  denoted  one.  The  two  first 
fingers  extended  denoted  two ;  the  first  finger  bent  inwards 
and  held  down  by  the  thumb,  while  the  other  three  fingers 
were  extended,  denoted  three.  The  entire  four  fingers 
extended  with  the  thumb  turned  inwards  denoted  four.  The 
fist  closed  with  the  thumb  bent  inwards  under  the  fingers 
denoted  five.  The  two  fists  closed  and  held  together  denoted 
ten. 

There  was  a  system  of  rhythm  taught  to  children,  while  they 
were  quite  young,  which  was  sung  in  a  droning  manner 
thus : — 

Kanamu  nabiri  kafumba  mwani,  kuta  enkoni  malangaje 
kanawale  ofumbotya  kidugyo.  As  they  sang  each  word,  they 
pointed  to  a  finger  on  each  hand. 

Another  little  ditty  was  : — 

Nkoma  nkomagiri  kanyonyi  kamufumuse  mpindi  nokolera 
matale  magunda  titi  wagugana.  While  singing  this  also,  they 
pointed  to  the  fingers  of  each  hand. 

When  a  person  had  a  number  of  things  to  remember,  he 
cut  bits  of  stick  one  to  represent  each  thing,  and  tied  them 


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tions. 


42  THE   BAGANDA  chap. 

into  bundles  ;  as  he  delivered  each  subject  of  his  message  he 
took  one  stick  out  of  the  bundle ;  this  was  done  more 
particularly  when  a  man  was  sent  some  distance  with  a 
message. 

To  remember  the  days  of  the  month  the  people  sometimes 
tied  knots  on  a  piece  of  plantain  fibre,  one  for  each  day ;  then 
they  counted  the  knots  when  they  wished  to  know  the  exact 
number  of  days. 

When  a  person  was  being  entrusted  with  an  important 
message,  and  had  no  one  to  remind  him  of  its  purport,  he 
recited  the  message  several  times,  until  it  was  firmly  fixed  in 
his  mind.  It  was  the  usual  custom  to  make  a  boy  repeat 
a  message  after  it  was  given,  to  see  if  he  understood  it,  and 
also  to  ask  him  where  he  was  going. 
Saluta-  The  Baganda  were  most  polite  in  greeting  one  another,  and 

in  inquiring  after  one  another's  welfare  ;  in  the  same  way 
they  were  careful  to  thank  anyone  for  doing  work,  whether  it 
were  his  own  or  his  master's.  It  was  the  custom  for  the 
inferior  to  address  the  superior.  When  any  man  saw  the 
King  approaching,  he  went  down  on  his  knees  ;  and  if  he 
wished  to  be  particularly  polite,  he  said  nkusinza,  which 
means  "  I  worship  you,''  or  he  might  say  otyano  sebo.  It 
is  not  quite  easy  to  give  the  exact  meaning  of  this  last 
phrase  :  in  otyano  the  letter  0  is  without  doubt  the  pro- 
noun "  thou,''  tya  is  the  verb  "  to  fear,"  while  no  is  simply  an 
enclitic  which  adds  to  the  politeness  of  the  word  ;  the  literal 
meaning  must  have  been  "  Have  you  any  cause  for  fear?"  to 
which  the  reply  would  be  in  the  negative,  "  ah !  ah !  no." 
Then  the  phrase  came  to  mean,  "  Are  you  well  ?"  the  under- 
lying idea  being  possibly,  "  Have  you  cause  to  fear  some  one 
has  worked  magic  upon  you  and  caused  you  to  be  unwell  ?  " 
Sometimes  the  question  asked  was  "  Otya  wamwe?"  i.e.  "Is  there 
cause  for  fear  at  your  home  ?"  The  reply  was  invariably  in  the 
negative,  even  when  some  one  was  ill  :  the  person  addressed, 
after  saying  that  there  was  no  cause  for  fear  or  anxiety, 
would  proceed  to  tell  about  the  sickness  or  other  trouble. 

Another  question  asked  when  meeting  a  friend  was 
"  Agafayo  ?"  which  may  be  equivalent  to  "  Amawulire  agafeyol' 
"  What  is  the  news  where  you  have  come  from  ?  " 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  43 

After  a  person  had  asked  these  questions,  he  might  ask, 
"  Osulotya  ?  "  "  How  have  you  slept  ?  "  if  it  was  still  early 
in  the  day.  At  noon,  or  later,  he  asked  the  question, 
"  Osibotya?"  "How  have  you  spent  the  day?"  The 
answer  might  be  a  negative,  "  ah,  ah"  "  no,  no,"  or  it  might  be 
"  Sigalaba"  "  I  have  seen  nothing  wrong,"  that  is,  "  All  is  well." 
When  friends  met  who  had  not  seen  each  other  for  some 
time,  it  was  the  custom  for  them  to  embrace ;  they  put  the 
hands  on  each  other's  shoulders,  slightly  to  the  back  of  the 
shoulder,  and  put  the  head  first  on  one  shoulder,  and  then 
on  the  other  ;  the  faces  never  touched,  though  the  chin  might 
rest  on  the  other's  shoulder.  In  greeting,  a  person  took  the 
other's  hand  and  shook  it,  but  that  was  probably  a  Bahima 
custom,  and  not  a  genuine  Baganda  one.  Friends  who  met 
and  embraced  always  asked  the  question  over  and  over  again, 
"  Otyano  ?  "  and  afterwards  they  continued  for  a  long  time  to 
utter  a  string  of  ejaculations,  "Ah/  Ah/"  first  one,  and  then  the 
other ;  these  were  little  more  than  negative  grunts,  and  may 
be  interpreted,  "  No,  there  is  nothing  bad,  I  am  not  unwell." 
These  ejaculations  were  repeated  for  twenty  minutes  when 
attached  friends  met,  and,  after  a  few  other  remarks,  they 
would  begin  all  over  again,  before  they  settled  down  to  a 
long  talk.  During  the  whole  time  they  would  laugh  with 
pleasure  at  meeting  and  ask  repeatedly  Otyano,  if  one  of 
them  had  been  on  a  journey,  the  other  would  congratulate 
him  upon  his  safe  return  with  kulika  ;  the  real  meaning  of 
this  word  is  doubtful,  though  some  say  that  it  means  "  I  am 
glad  you  have  escaped  the  dangers  of  the  road." 

Other  expressions  used  between  great  friends  who  met 
after  a  long  separation  were  mamu  or  nyoge.  The  exact 
meaning  of  these  expressions  is  lost,  but  they  convey  the  idea 
of  warmth  in  welcome,  and  of  great  pleasure  at  seeing  a 
person  again.  Sometimes  the  expression  erade  was  used, 
which  means,  "  Is  all  as  peaceful  as  the  Lake  on  a  calm  day  ?  " 
The  reply  was  also  erade,  meaning  "  It  is  peaceful." 

It  was  the  custom  for  a  person,  when  visiting  another,  to 
stay  for  some  time  before  making  a  move  to  leave ;  when  he 
wished  to  go,  he  was  not  at  liberty  to  say  "  good-bye,"  and 
start  off  at  once.      He  would  say   Maze   okulaba,  "  I  have 


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44  THE   BAGANDA  chap. 

seen  you  and  wish  to  go."  To  this  the  host  would  reply, 
"Eh!  Eh!  we  laba"  "Yes,  good-bye";  he  might  add, 
"  webale  okuja  kundaba"  "  Thank  you  for  coming  to  see  me "  ; 
the  guest  replied,  welaba,  and  departed.  If  it  was  a  maid 
or  a  servant  who  had  been  sent  by  a  master  or  mistress  to 
another  person  with  a  message,  then,  after  delivering  the 
message,  she  could  leave  by  simply  saying  that  she  wished  to 
do  so.  It  was  customary  for  a  man's  servants  to  kneel  when 
they  spoke  to  him,  or  when  they  came  to  receive  orders  or 
explanations  about  their  work.  When  a  chief  called  his  men 
servants  they  often  replied,  "'wampa,'  You  have  given  to  me," 
meaning,  "  It  is  you  who  have  given  me  all  that  I  have,  my 
wife,  food,  and  clothing."  This  could  only  be  used  by  full 
grown  men,  and  not  by  boys  ;  the  latter,  when  called,  replied 
"  wange"  "  My  master,"  so  too,  maids,  when  called  by  their 
mistress,  replied  wange. 

It  was  considered  rude  for  a  boy  or  girl  to  keep  silent  when 
called,  and  any  chief  would  punish  severely  either  a  boy  or 
girl  for  such  a  breach  of  good  manners.  When  an  inferior 
addressed  a  superior,  he  prefixed  his  remarks  with  "  sir," 
sebo,  and  when  equals  spoke  to  one  another  they  said,  "  my 
fellow  being,"  munange ;  this  term  might  also  be  used  when 
a  superior  thanked  or  praised  an  inferior  for  something 
which  he  had  done.  Girls  and  boys  often  addressed  a  woman  of 
superior  position  with  nyabo,  which  is  a  term  of  respect 
like  "  mother,"  or  they  might  use  the  word  "  lady,"  mukyala. 
Ladies  of  position,  and  the  king's  wives  were  called  Bakyala, 
because  they  ruled  over  a  house,  and  had  gardens  and 
servants  under  them.  This  title  belonged,  strictly  speaking, 
only  to  the  man's  wife,  but  it  came  to  be  used  more 
generally  for  any  woman  holding  a  position  of  trust  and 
authority  in  the  family.  It  could  not  be  used  when 
addressing  any  unmarried  woman,  for  she  was  a  girl, 
miiwala. 

No  inferior  might  take  a  thing  from  a  superior,  or  pass  it 
to  him  with  one  hand ;  he  was  obliged  to  hold  out  both  hands, 
or  to  take  the  object  in  one  hand  and  stretch  out  the  other 
hand  so  as  to  touch  the  arm  in  which  the  object  was  held. 
Children    always    addressed    their    father   as   "sir,"   sebo,   or 


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I  GENERAL  SURVEY  OF  THE  COUNTRY,  ETC.  45 

"  chief,"   mwami,   and   their   mother   as  "  lady,"  mukyala   or 
"  mother,"  nyabo. 

In  many  Bantu  tribes  there  is  no  word  for  expressing  Thanks. 
thanks,  and  people  take  favours  or  gifts  as  a  matter  of  course, 
and  show  no  gratitude  for  them.  In  Uganda  this  is  far  from 
being  the  case  ;  the  people  have  forms  and  words  which 
express  their  gratitude  and  pleasure  for  the  smallest  trifle. 
When  an  inferior  received  any  favour  from  his  superior,  he 
knelt  down,  and,  putting  his  hands  together,  brought  them 
up  over  the  right  shoulder  and  down  to  the  knees,  where  they 
were  slightly  parted,  repeating  the  action  in  quick  succession, 
and  keeping  it  up  for  a  longer  or  shorter  time,  according  to 
the  value  of  the  gift  and  his  pleasure  therein  ;  at  the  same 
time  he  said  "  Thank  you,"  nyanze  or  webale.  When  pro- 
fuse thanks  were  offered,  the  recipient  put  his  face  to  the 
floor,  to  show  how  utterly  he  adored  the  giver.  Women 
thanked  either  their  husband  or  their  friend  in  this  manner  for 
any  gift,  though  their  movements  were  not  so  demonstrative  or 
vigorous  as  those  of  the  men.  When  a  person  thanked 
another  for  benefits  received,  all  present  joined  in  with  the 
recipient,  making  a  chorus  of  thanks. 


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CHAPTER    II 

BIRTH,   INFANCY,   AND   PUBERTY 

Treatment  ^^  EVERY  married  woman  was  anxious  to  become  a  mother, 
)f childless  ^^j  expected  to  show  signs  of  maternity  within  a  few  weeks 
of  her  marriage.  A  woman  who  had  no  children  was 
despised,  and  soon  became  the  slave  and  drudge  of  the 
household.-  If  the  wife  was  a  favourite,  her  husband  would 
persevere  in  the  use  of  charms  and  drugs  for  months  and 
sometimes  for  years  ;  the  medicine-men  and  the  gods  would 
be  consulted,  and  no  means  would  be  spared  to  obtain 
children.  After  a  husband  had  tried  other  methods  in  vain, 
the  medicine-man  ordered  him  to  come  with  his  wife  and  to 
bring  a  male  goat ;  and  the  goat  was  killed  by  the  medicine- 
man, who  cut  out  the  male  organs  and  gave  them  to  the 
woman  to  cook  in  a  small  pot ;  when  she  had  done  so,  the 
medicine-man  mixed  the  soup  with  herbs,  and  sent  the  couple 
to  some  place  where  a  wild  banana  was  growing.  There'the 
man  stood  on  one  side  of  the  tree,  and  the  woman  on  the 
other.  The  man  drank  some  of  the  soup  from  the  pot,  and 
passed  it  round  the  tree  to  his  wife  who  also  drank  of  it  ;  it 
was  assumed  that  after  this  ceremony  their  union  would  be 
fruitful,  and  that  the  desired  child  would  be  born  in  due  time. 
When  a  husband  lost  hope  of  having  children,  and  the  woman 
was  pronounced  to  be  sterile,  she  lost  favour  with  him  ;  and 
though  he  seldom  put  her  entirely  away,  yet,  where  there  was 
a  second  wife,  the  latter  came  to  the  front,  and  received  the 
attentions  and  affection  of  her  husband,  while  the  barren  wife 
became  more  and  more  his  drudge. 
Concep-  ^^  While  the  present  generation  know  the  cause  of  preg- 
''h"  t*^  nancy,  the  people  in  the  earlier  times  were  uncertain  as  to  its 
real  cause,  and  thought  that  it  was  possible  to  conceive 
without   any   intercourse  with  the  male  sex.'  Hence   their 

precautions  when  passing  places  where  either  a  suicide  had 

46 


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CH.  II       BIRTH,  INFANCY,  AND   PUBERTY  47 

been  burnt,  or  a  child  born  feet  first  had  been  buried. 
Women  were  careful  to  throw  grass  or  sticks  on  such  a  spot, 
for  by  so   doing  they  thought   that   they  could  prevent  the 


-BAGANDA   WOMEN. 


ghost  of  the  dead  from  entering  into  them,  and  being  reborn. 
Women,  who  were  found  to  be  with  child  in  circumstances  in 
which  they  ought  not  to  be  with  child,  might  deny  any  wrong- 


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48  THE   BAGANDA  chap. 

doing  on  their  own  part ;  they  might  affirm  that  some  flower 
falling  from  a  plantain  upon  them,  while  they  were  digging, 
had  caused  them  to  become  pregnant.  If  the  reader  con- 
siders what  a  close  connection  was  thought  to  exist  between 
the  plantains  and  the  ghosts  of  the  afterbirth,  and  also  how 
the  ghosts  of  ancestors  were  thought  to  reside  amongst  the 
plantains,  he  will  readily  understand  that  the  conception  was 
supposed  to  have  taken  place  by  the  reincarnation  of  one  of 
the  ghosts.^  The  woman  who  pleaded  that  she  had  become 
pregnant  by  the  falling  of  a  plantain  flower  upon  her  back, 
was  apparently  not  punished,  as  was  the  case  with  a  woman 
who  had  committed  adultery. 
Treatment  ^  As  soon  as  a  woman  knew  that  she  was  pregnant  she 
nant"^^  consultcd  the  medicine-man  ;  and  he  would  give  her  drugs 
women,  to  drink  before  she  took  her  daily  meals.  In  most  instances 
the  husband  caused  an  elderly  woman,  one  of  his  relations, 
to  come  and  look  after  his  wife  until  the  child  was  born. 
In  all  cases  it  was  the  husband's  clan  who  were  specially 
interested  in  the  pregnancy ;  they  looked  after  the  mother, 
and  made  her  do  whatever  they  considered  to  be  best  for  the 
unborn  infant.  No  woman  might  allow  a  man  to  step  over 
her  legs  when  she  was  sitting  on  her  mat.  Women  were 
never  permitted  to  sit  on  any  raised  seat ;  in  fact,  the  intro- 
duction of  stools  even  for  men  was  of  later  date  ;  both  sexes 
formerly  sat  on  the  ground,  upon  which  they  spread  either  skins 
or  mats.  Women  always  sat  with  their  legs  placed  together, 
and  brought  back  from  the  knees,  so  that  the  feet  were 
together  under  the  knees  to  one  side  ;  if  they  wished  to 
change  their  position,  they  leant  forward  on  to  their  knees, 
and  moved  their  feet  to  the  other  side  and  sat  back  again. 
Being  taught  from  childhood  to  sit  in  this  position,  it  was  not 
difficult  for  them  to  continue  thus  for  hours.  For  a  woman 
to  sit  with  her  legs  straight  in  front  of  her,  or  apart,  was 
looked  upon  as  unbecoming  ;  and  for  any  man  to  step  over 
her  legs  was  equivalent  to  having  intercourse  with  her  ;  the 
mere  fact  of  stepping  over  a  wife,  or  over  some  of  her  clothing, 
was  a  method  frequently  followed  to  end  a  taboo  which 
necessitated  intercourse.  A  pregnant  woman  had  to  be 
^  See  below,  pp.  52  and  54. 


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II  BIRTH,   INFANCY,  AND   PUBERTY  49 

careful  not  to  step  over  the  mat  or  the  feet  of  a  man.  Even 
peasant  women  were  not  allowed  to  sit  in  the  doorway  when 
a  man  entered  the  house  ;  they  had  to  move  away,  otherwise 
it  was  thought  their  condition  might  be  affected,  the  child 
might  be  killed.  When  a  pregnant  woman  wished  to  pay 
a  visit  anywhere,  her  husband  would  send  with  her  a  boy 
belonging  to  his  clan,  whose  duty  it  was  to  beat  the  grass 
on  either  side  of  the  path,  if  it  was  a  narrow  one,  in  order  to 
take  away  any  evil  effects  which  a  man  passing  beforehand 
might  have  left  behind.  She  was  not  allowed  to  drink  from 
or  to  touch  any  vessel  from  which  a  man  had  drunk,  and 
she  had  to  avoid  any  contact  with  the  garments  which  a  man 
had  worn.  It  was  looked  upon  as  unfortunate  if  a  pregnant 
woman  came  in  contact  with,  or  even  saw,  any  child  that  was 
not  healthy  and  strong  ;  wild  animals  also,  such  as  monkeys, 
were  to  be  avoided,  lest  they  should  affect  the  mother,  and 
the  child  should  be  born  with  large  deep-set  eyes  like  the 
animal's.  If  the  woman  laughed  at  a  lame  person  it  was 
thought  that  her  child  would  be  born  lame.  It  was  therefore 
deemed  wise  to  keep  wives  within  an  enclosure  and  to  limit 
the  right  of  access  thereto,  so  that  all  influences  on  the  unborn 
child  might  be  for  good.  During  the  period  of  pregnancy 
a  woman  had  a  number  of  taboos  to  observe  ;  she  was  not 
allowed  to  eat  certain  kinds  of  food  ;  and  salt  was  also 
forbidden  except  one  kind  made  from  a  grass  which  grows 
in  the  swamps,  and  obtained  by  burning  this  grass  and 
washing  the  ashes  and  then  evaporating  the  water.  She  was 
not  allowed  to  eat  any  baked  plantains,  nor  might  she  eat 
one  particular  kind  of  plantain  (gonja)  which  was  a  favourite 
food  either  baked  or  boiled,  certain  kinds  of  beans,  yams, 
the  meat  from  the  head  of  a  goat,  and  an  acid  fruit 
(mutungulu)  from  the  swamps.  A  woman  in  this  condition 
had  to  drink  a  little  water  before  she  partook  of  any  food, 
because  it  was  thought  that  the  child  needed  it,  and  that  this 
would  save  it  from  being  scalded  by  the  food.  No  woman 
might  eat  hot  food  when  in  this  condition,  because  it  was 
thought  that  the  child  stretched  out  its  hand  to  take  the  food 
which  she  swallowed,  and  that  it  would  be  scalded  thereby. 
If  a  child  was  born  without  pigment  on  its  hands,  the  absence 

E 


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50  THE   BAGANDA  CHAP. 

was   accounted  for  in  this  way,  and  the  mother  was  blamed 

for  scalding  her  child. 
Proving  Some  clans  had  a  custom  of  testing  whether  the  child  was 

the  legiti-  ]ep-itimate  before  it  was  born.     The  woman  had  to  sit  nude 

macy  or  a        o 

child.  in  the  evening,  whilst  all  women  of  her  husband's  clan  who 
cared  to  do  so  came  and  inspected  her.  They  cooked  a  meal 
which  they  served  for  the  husband  and  his  wife,  and  after  the 
meal  they  held  a  dance  outside  in  the  open  air.  The  dance 
continued  all  night,  and  in  the  morning  the  wife  was  again 
subjected  to  the  ordeal  of  being  inspected  while  nude.  The 
husband  then  came,  himself  nude,  and  jumped  over  her :  if 
she  had  done  wrong  with  any  other  man,  it  was  supposed  that 
the  child  would  die  after  this  ceremony,  while,  if  it  was  the 
husband's  child,  it  vvould  gain  strength  thereby. 
The  ^  When  a  wife  of  the  King  was  pregnant  she  was  sent  to  the 

wives.  King's  Mother's  sister,  who  had  a  house  a  little  way  from  the 
royal  enclosure,  called  Nabikande.  As  soon  as  a  king  came 
to  the  throne,  he  appointed  two  of  his  mother's  sisters,  whom 
he  called  his  "  Little  mothers,"  to  take  the  office  of  midwives 
to  his  wives  ;  they  lived  near  the  royal  enclosure,  on  land 
which  was  the  private  property  of  the  King's  wives,  and  where 
no  man  might  walk  without  special  permission.  If  any 
person  was  found  trespassing  on  this  land,  he  was  put  to 
death  at  once,  because  he  was  said  to  be  intending  undue 
familiarity  with  the  royal  ladies.  The  chief  of  the  midwives 
took  the  title  of  Nabikande ;  she  visited  the  King's  wives 
from  time  to  time,  to  see  if  any  of  them  were  pregnant. 
Those  who  said  they  were  with  child  were  inspected  by 
her ;  and,  if  she  thought  it  was  the  case,  she  took  them  away. 
She  was  accompanied  by  a  female  servant  of  an  officer  called 
Mugema,  who  while  carrying  out  the  duties  belonging  to  her 
master  received  his  own  title  Mugema.  Mugema,  it  may  be 
here  mentioned,  was  a  chief  who,  owing  to  his  past  services  to 
King  Kalimera,  whom  he  rescued  as  an  infant  in  Bunyoro, 
brought  up,  and  restored  to  Uganda,  was  called  the  King's 
father.  The  term  used  for  being  with  child  was  "  etu  lya 
Mugema!''^     The  midwife   Nabikande   went  into   the  royal 

^  This  term  only  applies  to  the  King's  wives  ;  no  one  seems  able  to  give  an 
explanation  of  the  term  ;  it  may,  hovfever,  be  translated  "a  small  portion  of 
the  Mtigema," 


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II  BIRTH,  INFANCY,  AND   PUBERTY  51 

enclosure,  taking  with  her  a  few  cowry-shells,  and  some  seeds 
from  the  wild  banana  (bitembe),  and  when  she  wished  to  take 
out  a  wife,  she  would  say,  "  I  wish  to  buy  a  slave."  The  chief 
wife  of  the  King  would  answer,  "  Buy  this  one,"  pointing  out 
the  woman  who  was  with  child  ;  Nabikande  then  examined 
her,  as  though  she  were  purchasing  a  slave,  and,  if  satisfied, 
agreed  to  take  her,  and  gave  for  her  one  cowry-shell  and  one 
wild  banana  seed,  which  were  handed  to  the  Mugemds  woman. 
If  there  were  two  or  three  women  to  be  taken,  Nabikande 
paid  one  shell  and  one  seed  for  each,  and  they  were  told  to  go 
with  her.  Each  wife  then  rose  up,  took  her  water  pot  upon  her 
head,  and  followed  by  her  maids  went  to  Nabikande's  house, 
where  the  Mugema  himself  was  awaiting  them.  He  gave 
to  each  pregnant  wife  a  maid,  whose  duty  it  was  to  wait 
upon  her,  and  to  see  that  she  took  her  medicine,  and  did 
nothing  that  would  be  likely  to  injure  her  baby.  The  maid 
was  not  allowed  to  go  away,  or  to  leave  the  woman  for  more 
than  a  few  moments  by  day  or  by  night,  until  the  child  was 
born.  The  other  maids  of  the  expectant  mother  looked  after 
her  garden,  and  brought  her  food  daily  from  it,  while  Nabi- 
kande watched  over  her  and  attended  to  her  other  wants 
Other  ceremonies  were  observed.  The  pregnant  wife  was 
shown  into  a  new  house  ;  she  also  received  a  new  cooking  pot, 
a  new  water  pot,  and  new  clothing  ;  everything  about  her  had 
to  be  new,  and  she  was  shielded,  so  as  not  to  see  any  deformed 
child,  or  any  sickly  person.  The  maids  who  waited  on  her 
were  not  allowed  to  eat  their  meals  in  company  with  any 
one  else,  and,  when  they  went  to  the  garden  to  bring  food  for 
their  mistress,  they  had  to  avoid  being  seen  by  any  one,  and 
to  go  as  secretly  as  though  they  were  bent  on  theft ;  they  ate 
only  baked  food  ;  and  in  general  their  behaviour  was  like  that 
of  a  prisoner's  maid,  because  the  condition  of  their  mistress 
was  termed  "  Being  a  prisoner." 

The  woman  was  confined  in  the  same  position  as  ordinary  Binh  of 
women,  namely,  kneeling.     She  was  held  in  front  by  one  of    "^"^ '''" 
the  midwives,  while  the  other  was  behind  ready  to  receive 
the  child,  a  barkcloth  only  being  spread  on  the  floor  for  her 
to  kneel  upon.     When  delivered,  the  child  was  laid  upon  a 
plantain    leaf,  and   those  present  waited  for   the  afterbirth. 

E  2 

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52  THE   BAGANDA  chap. 

When  this  came  away,  the  umbiHcal  cord  was  cut,  with  a  bit 
of  reed  taken  from  the  doorway,  if  the  child  was  a  boy,  and 
from  the  fireplace,  if  it  was  a  girl.  The  midwife  washed  out 
the  child's  mouth  with  her  finger  and  a  little  water,  and  blew 
up  its  nose  to  start  respiration,  and  often  placed  a  large  thorn 
in  the  child's  mouth  for  a  few  moments,  to  cause  its  breath  to 
be  sweet.  As  soon  as  the  child  was  born  the  Mugenia  w&s 
told  of  its  birth,  and  sex,  and  he  announced  the  facts  to  the 
King.  The  maids  announced  its  birth  and  sex  in  the  royal 
enclosure  by  going  leisurely  into  the  garden,  and  cutting 
some  of  the  plantains  on  the  right  side  of  the  gate,  if  it 
was  a  boy,  and  on  the  left  side,  if  it  was  a  girl  ;  they  also 
stopped  to  trim  the  stem  from  which  they  had  cut  the 
food.  The  guardians  of  the  place  knew  by  this  sign  that 
the  child  was  born,  and  also  what  its  sex  was.  The  after- 
birth was  in  most  cases  taken  and  placed  at  the  root  of  a 
plantain  tree  ;  if  the  child  was  a  boy,  it  was  put  at  the  root 
of  a  plantain  tree  from  which  beer  was  made ;  if  it  was  a 
girl,  at  the  root  of  a  plantain  used  as  a  vegetable.  The 
mother,  assisted  by  the  midwife,  had  to  carry  the  afterbirth; 
she  scraped  a  small  hole  in  the  centre  of  the  cluster  of  plantain 
roots,  and  deposited  it,  covering  it  with  a  piece  of  a  broken 
cooking  pot  and  with  plantain  leaves,  to  prevent  animals 
from  taking  it.  In  other  cases  the  afterbirth  was  put  into  a 
piece  of  a  broken  cooking  pot,  and  placed  between  the 
branches  of  a  barkcloth  tree  where  they  forked  out  from  the 
main  stem,  and  covered  with  plantain  fibre.  The  plantain 
tree  which  had  been  chosen  for  the  deposit  of  the  afterbirth 
was  guarded  by  old  ladies,  who  prevented  anyone  from  going 
near  it ;  they  tied  ropes  of  fibre  from  tree  to  tree  to  isolate 
it,  and  all  the  excretions  from  the  child  were  thrown  into  this 
enclosure.  The  ceremony  of  placing  the  afterbirth  at  the 
root  was  called  the  kiifngika  of  the  child.  When  the  fruit 
was  ripe  it  was  cut  by  the  lady  in  charge.  If  it  was  the 
plantain  used  for  beer,  she  had  to  brew  it,  and,  together  with 
Nabikande,  to  drink  it.  If,  on  the  other  hand,  it  was  the 
'  kind  used  for  food,  it  was  cooked,  and  some  of  it  was  sent 
to  Nabikande  to  eat.  The  mother  was  guarded  by  the 
midwives  for  nine  days  after  the  birth,  and  was  not  allowed 


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II  BIRTH,   INFANCY,  AND    PUBERTY  53 

to  leave  the  house  after  burying  the  afterbirth  ;  she  took  all 
her  meals  with  the  midwives,  and  all  the  leaves,  in  which  the 
food  was  brought,  were  kept  in  a  heap  in  the  house,  nor 
was  the  house  swept  or  cleaned  out  during  this  time. .  A  log 
supplied  by  Mtigema  was  placed  on  the  fire  as  soon  as  the 
child  was  born,  and  it  was  kept  burning  during  the  time  of 
seclusion.  At  the  end  of  nine  days  the  mother  was  brought 
out;  she  washed  at-the  back  of  the  house,  and,  while  she 
was  washing,  the  house  was  swept  and  cleaned,  and  the  log 
was  taken  and  cast  upon  some  waste  land  ;  this  purificatory 
ceremony  was  called  the  kasiki.  The  King  came  that 
evening  and  jumped  over  his  wife,  or,  if  he  could  not  do 
this,  owing  to  pressure  from  State  duties,  the  Mugema  had  to 
take  the  girdle,  which  the  woman  wore,  and  place  it  on  the 
ground,  and  the  King  jumped  over  it. 

If  the  wife  was  a  favourite,  and  the  King  wished  to  have  her  Foster- 
back  at  court  as  soon  as  possible,  the  Mugema  had  to  secure  a  "'°''  ^^^' 
nurse  for  the  child.  This  was  done  by  watching  for  a  mother 
with  a  child  of  about  the  same  age  and  sex  passing  on  one  of  the 
public  roads  ;  the  woman  was  caught  and  taken  to  Nabikande, 
and  she  became  foster  mother  to  the  King's  child.  She  was 
kept  three  years  with  the  child,  and  was  then  sent  back  to  her 
husband,  and  was  rewarded  with  a  cow  or  some  other  hand- 
some gift.  The  husband  soon  heard  what  had  become  of  his 
wife,  and  he  had  to  m.anage  as  best  he  could  until  she  was 
allowed  to  return  to  him.  She  nursed  her  own  child  chiefly 
upon  cow's  milk,  and  devoted  herself  to  the  King's  child.  To 
be  foster  mother  to  a  prince  was  considered  a  great  honour, 
and  a  prince  always  remembered  his  foster  mother  and  often 
raised  her  husband  to  some  important  office.  The  same 
custom  was  followed  in  the  case  of  a  woman  concerning  whom 
the  gods  foretold  that  she  would  not  make  a  good  mother. 
Under  ordinary  circumstances,  however,  the  wife  of  the  King 
would  herself  nurse  her  child  for  three  years,  and  then 
wean  it. 

In  the  case  of  a  chief's  wife,  her  husband's  father's  mother,  General 
if  still  alive,  came  to  take  charge  of  her,  and  failing  that,  some  ^;,3*^3_ 
other  old  woman  nearly  related  to  the  husband's  father.     As 
a  rule,  the  wife  was  taken  avv'ay  to  the  paternal  grandmother's 


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54  THE   BAGANDA  chap. 

house  to  be  watched  and  cared  for,  until  the  time  of  birth. 
For    some    weeks    prior  to  the   birth  the  woman   was  daily 
smeared  with  butter,  and  rubbed  to  make  her  bones  supple. 
When  the  time  for  birth  arrived,  the  old  woman  called  in  some 
one   to  assist  her,   and  if  the  birth  took  place  by   day,  the 
mother  was  taken  outside  into  the  garden,  or  into  the  yard  at 
the  back  of  the  house  where  the  people  washed.     She  held  on 
to  a  plantain  or  other  tree,  the  second  woman  stood  by  her,  and 
supported  her,  while  the  other  was  ready  to  receive  the  child. 
As  soon  as  it  was  born,  it  was  laid  upon  a  plantain  leaf,  and 
the    midwife    washed    out    its    mouth    in    the    way    already 
mentioned.      In  cases  of  cross  birth  they  would  send  for  a 
medicine-man,  who  would  assist  the  woman  by  gently  turning 
the  child  ;  if,  however,  he  found  this  impossible,  he  would  try 
to   save  the  woman's   life  by   removing  the  child.      In  most 
clans  the  first  child  born  to  a  chief  was  awaited  with  consider- 
able anxiety,  because  it  was  thought  that  the  birth  of  a  boy 
indicated  that  his  father  would  die  ;  hence,  if  a  male  was  born, 
the  midwife  strangled  it,  and  gave  out  that  it  was  born  dead  ;  in 
this  way  the  chief's  life  was  ensured,  otherwise,  it  was  thought, 
he  would  die.     If  a  child  was  born  feet  first,  it  was  strangled, 
for  it  was  thought  that  it  would  grow  up  into  a  thief  and 
a  murderer,  and  would  be  a  disgrace  to  its  parents,  even  if  it 
did  not  kill  them.     The  body  of  such  a  child  was  buried  at 
cross  roads,  and  not  in  the  family  ground  ;  it  was  called  Kija 
nenge.     If  a  woman  disliked  her  husband,  or  if  she  had  any 
quarrel  with  him,  it  might  happen  that  she  would  try  to  kill 
the  child  during  the  time  of  delivery,  either  by  crushing  it,  or 
by  sitting  on  it.     The  midwives  at  such  times  threatened  the 
woman,  and  went  so  far  as  to  whip  her  if  she  did  not  remain 
in  the  best  position  for  the  delivery.     The  custom  mentioned 
before  for  cutting  the  umbilical  cord  was  followed,  but  if  the 
afterbirth  was  delayed,  they  tied  a  piece  of  fibre  round  the 
cord  and  cut  it.     The  afterbirth  was  called  the  second  child, 
and  was   believed   to  have  a  spirit,  which   became  at  once 
a  ghost.     It  was  on  account  of  this  ghost  that  they  guarded 
the  plantain  by  which  the  afterbirth  was  placed,  because  the 
person  who  partook  of  the  beer  made  from  this  plantain,  or  of 
food  cooked  from  it,  took  the  ghost  from  its  clan,  and  the 


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ri  BIRTH,   INFANCY,  AND    I'UBiarrv  55 

living  child  would  then  die  in  order  to  follow  its  twin  ghost. 
The  grandparent,  by  eating  the  food  or  drinking  the  beer, 
saved  the  clan  from  this  catastrophe  and  ensured  the  health 
of  the  child. ^    When  there  was  a  case  of  retarded  delivery,  the 
relatives  attributed    it    to    adultery  ;  they  made  the  woman 
confess    the    name    of    the    man    with    whom    she    had    had 
intercourse,  and   if  she  died,  her  husband  was   fined   by  the 
members  of  her  clan,  for  they  said:  "We  did  not  give  our 
daughter  to  you  for  the  purpose  of  adultery,  and  you  should 
have  guarded  her."     In  most  cases,  however,  the   medicine- 
men were  able  to  save  the  woman's  life,  and  upon  recovery 
she    was    upbraided,   and    the    man   whom   she  accused  was 
heavily  fined.     As  soon  as  the  child  was  born,  the  midwife 
sent  a  boy,  who  had  to  be  a  younger  brother  of  the  child's 
father,  to  fetch  a  log  of  wood,  which  was  placed  upon  the  fire 
and  kept  burning  for  the  first  nine  days  after  the  birth.     No 
one  was    allowed  to  take  any  fire  or  water  from  the  house 
during  the  nine  days.     When  they  were  completed,  the   log 
was  cast  away  upon  some  waste  land,  and  was  supposed  to 
remove  any  evil   that  might  be  in   the   house.     No  one  was 
allowed  to  enter  the  house  ;  the  mother  had  her  meals  with 
the   midwife,  and  was  said  to  be  lying  in  alkali,  and  to  be 
unapproachable.     When  the  nine  days  (or  in  the  case  of  some 
clans,  seven  days)  were  ended,  the  woman  went  out  to  wash, 
and  her  house  was  swept,  and  cleansed  from  all  traces  of  the 
birth.     The  woman  sent  the  sponge,  with  which  she  washed, 
to  her  husband,  and  he  sponged  his  private  parts  with  it ;  but  in 
some  clans  it  was  customary  for  the  wife  to  perform  this  office 
for  her  husband.    She  then  cooked  a  meal,  which  her  husband 
and  the  midwife  ate  with  her ;  after  the  meal  the  husband 
paid  the   midwife  for   her   services  either  a  goat  or  a  bark- 
cloth,  and  one  hundred  cowry-shells,  whereupon  she  returned 
home.     Later   on,   the   husband   jumped    over  his   wife   and 
ended  the  taboo ;  if  he  had  intercourse  with  any  of  his  other 
wives    prior   to  observing  these  ceremonies,  any  child   born 
to   him    would    die.     A  wife  lived  apart  from  her  husband 

1  It  was  thought  that  the  grandparents,  by  eating  the  food  or  by  drinldng  the 
beer  from  the  plantains,  retained  the  ghost  of  the  a  terbnth  /"^^c  ckn  v^h«eas 
if  a  person  belonging  to  another  clan  ate  the  food  or  drank  the  beer,  he  thereby 
carried  away  with  him  the  ghost  of  the  afterbirth. 


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S6  THE   BAGANDA  chap. 

for  three  years,  while  nursing  her  child  ;  but   if  she  was  his 

only  wife,  she  joined   her  husband  and   continued    to  nurse 

her  baby. 

Custom  A  woman  of  the  Bean  Clan,  when  about  to  have  a  child  for 

observed     ^j^^    f^^^  ^j^^^    ^^^   ^^  observe  a  custom  which  they  called 

in  the  ' 

Bean  Clan  Kiiaiiiya.  The  members  of  the  clan  met  together,  about 
the^birTh  a  month  before  the  birth  of  the  child,  at  the  house  of  the 
of  a  expectant  mother;  she  was  stripped  of  all  her  clothing,  and 

chiid!^^  was  painted  from  head  to  foot  with  wood,  ashes,  and 
water,  and  a  bunch  of  plantain-fibre  was  hung  at  the  back  of 
her  neck  reaching  to  the  calves  of  her  legs.  She  was  paraded 
from  house  to  house  in  the  evening,  while  members  of  the 
clan  accompanied  her  dancing  ;  this  dancing  and  visiting 
continued  the  whole  night.  In  the  early  morning  she  was 
taken  home,  and  washed,  and  her  body  was  rubbed  with 
butter  ;  she  was  then  dressed,  and  taken  to  the  house  of  her 
mother-in-law  ;  the  mother-in-law  waited  for  her  at  the  fire- 
place in  a  stooping  posture  ;  the  daughter-in-law  was  given  a 
spear,  and  entering  she  pricked  the  great  toe  of  her  mother- 
in-law  sufficiently  to  draw  blood.  The  company  then 
returned  home  with  the  expectant  mother,  dancing  and 
beating  their  drums.  They  supposed  that,  if  this  ceremony 
were  not  observed,  the  child  would  be  born  dead,  or  would 
die  immediately  after  its  birth. 
The  Bean  The  Bean  Clan  did  not  place  the  afterbirth  at  the  root  of 
'-•''^"     ,     a  plantain,  but  buried  it  in  the  house  near  the  door  ;    and 

custom  to         '^.  '  ' 

test  a  again,  they  had  no  ceremony  at  the  naming  of  the  child, 
k 'iti-^  They  kept  the  umbilical  cord  for  three  or  four  months  on  the 
macy.  husband's  bed  ;  the  mother  then  took  it,  and  placed  it  between 
the  toes  of  her  husband,  as  he  lay  upon  the  bed,  and  he  threw 
it  as  far  as  he  could  with  his  foot,  and  left  it.  They  tested 
the  child's  legitimacy  by  another  ceremony;  they  took  a  small 
fish  (nkeje),  something  like  a  sprat,  and  baked  it  with  its  fins 
and  the  ridge  of  spikes  along  its  back  left  on  it ;  next  a  little 
banana  flour  was  sprinkled  on  it,  and  the  mother  had  to 
swallow  it  tail  first.  If  the  fish  stuck  in  her  throat,  the  child 
was  disowned,  whereas,  if  it  was  the  child  of  her  husband,  she 
would  be  able  to  swallow  the  fish  without  any  difficulty.  If 
she  failed  to  swallow  it,  she  was  accused  of  adultery,  and 


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II  BIRTH,   INFANCY,  AND    PUBERTY  57 

was    severely  handled  by  the    clan,  who  also   disowned    the 
child. 

In  the  Genet  Clan,  the  afterbirth  was  hung  upon  the  leaves 
of  a  plantain  and  left  there.  In  the  Grasshopper  Clan,  the 
afterbirth  was  buried  in  the  house:  if  the  child  was  a  boy, 
they  buried  the  afterbirth  between  the  fireplace  and  the  wall 
farthest  from  the  door,  and  if  it  was  a  girl,  they  buried  it 
between  the  fireplace  and  the  doorway.  The  midwife  in  each 
clan  was  given  a  goat,  or  a  barkcloth,  and  one  hundred 
cowry-shells  in  recognition  of  her  services.  In  the  Grass- 
hopper Clan,  directly  the  cord  dropped  off  the  child,  the 
mother  announced  the  fact ;  and,  as  it  was  thought  that  the 
child  would  have  died  before  this  happened  if  she  had  been 
guilty  of  any  misconduct,  the  child  was  provisionally  accepted 
as  legitimate,  until  the  final  testing  took  place.  This  clan 
adhered  in  other  respects  to  the  customs  followed  by  the 
rest  of  the  clans  ;  a  plantain  tree,  where  the  child's  excretions 
were  thrown,  was  guarded  by  the  husband's  mother.  When 
the  wife  was  allowed  to  go  out  and  wash,  she  had  to  wash  her 
husband  also  before  he  could  eat  the  food  which  she  cooked  for 
him;  and  after  the  meal  he  jumped  over  her.  In  each  clan  the 
members  of  the  clan  could  come  and  see  the  child  as  soon  as  the 
mother  had  performed  the  washing  ceremony ;  till  then  the 
child  was  not  seen  by  anyone  except  the  midwife.  The  exami- 
nation of  the  child  by  the  husband's  clan  was  very  thorough, 
and  they  looked  more  particularly  for  any  marks  of  skin  disease. 
If  they  found  such,  it  was  a  sign  to  them  that  the  mother  had 
broken  some  of  the  taboos  which  she  should  have  observed 
during  the  time  of  pregnancy.  In  some  cases  they  beat  her 
for  breaking  the  taboos  and  causing  their  child  the  sickness. 
^^  It  has  been  said,  and  is  thought  to  be  a  fact,  that  men  who  1 
have  many  wives  have  only  small  families  by  each  wife. 
Certainly  the  time  that  was  given  in  these  clans  to  the  nursing 
of  each  child  must  have  tended  to  decrease  the  number  of 
children  that  a  woman  could  possibly  have  ;  still,  as  they 
married  young,  and  many  of  them  became  mothers  at  fifteen, 
and  often  continued  to  bear  children  until  they  were  well 
over  forty,  numbers  of  them  had  large  families.  There  are 
many  women  who  are  reported  to  have  had  ten  and  even 


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58  THE   BAGANDA  chap. 

twelve  children  where  the  husband  had  forty  wives.     Cases) 
are  also  recorded  of  men  having  had  as  many  as  four  hundred! 
children.    A  man  with  one  hundred  children  was  not  regarded' 
as  having  a  large  family.  '^ 
Nurse-  Each  child  had  a  nurse  appointed  to  take  charge  of  it  soon 

maids.  after  birth ;  this  girl  was  expected  to  be  in  constant 
attendance  upon  the  child,  and  to  be  ready  to  amuse  it  and 
keep  it  quiet.  Peasant  women  observed  the  same  rules  at 
birth  as  chiefs'  wives,  the  only  difference  being  that  they  had  to 
begin  work  again  at  the  end  of  seven  days,  and  lived  with  their 
husbands  just  as  they  had  done  before  the  birth  took  place. 
The  mother  also  had  to  take  care  of  her  child,  unless  the 
husband  could  find  some  one  from  his  clan  to  come  and  act 
as  nurse  for  his  wife.  It  was  customary  for  each  mother  to 
take  her  child  out  at  the  first  new  moon  after  its  birth,  and  to 
point  out  the  moon  to  it ;  this  was  supposed  to  make  the 
child  grow  healthy  and  strong.  A  baby  was  never  put  down 
to  amuse  itself  until  the  ceremony  of  placing  it  on  the  floor 
had  been  performed  by  the  husband's  mother ;  she  came  at 
the  end  of  about  three  months,  early  in  the  morning,  and 
after  scooping  a  shallow  hole  in  the  floor,  placed  a  piece  of 
barkcloth  in  it,  and  seated  the  child  on  the  barkcloth.  The 
child's  mother  cooked  a  feast ;  her  husband  and  a  few  friends 
gathered  together  to  see  the  ceremony,  and  afterwards  ate 
the  meal.  In  the  evening  the  husband  jumped  over  his  wife 
to  strengthen  the  child  (kukuza  omwana).  Until  this 
ceremony  of  placing  the  child  to  sit  had  been  accomplished, 
the  nurse,  or  the  mother,  had  to  carry  the  child  about,  or  to 
put  it  to  lie  down  on  its  back.  ^^  A  child's  early  days  were 
never  very  interesting  ;  it  had  its  bed  of  thick  barkcloth  on 
the  floor,  near  its  mother's  bed,  where  a  good  part  of  the  first 
three  months  was  spent.  It  never  had  any  clothing  except  a 
string  of  beads  around  its  waist,  and  perhaps  a  string  of  beads 
or  of  wild  plantain  seeds  around  its  neck  ;  these  were  worn 
to  give  the  child  strength  and  to  make  its  neck  grow 
straight.  A  string  was  tied  round  its  waist  to  keep  its 
stomach  from  becoming  too  big ;  this  was  not  tight,  but  it 
had  medicine  on  it  to  protect  the  child  from  growing  out  of 
true  proportions.  It  underwent  its  daily  washing,  which  was 
performed  as  follows  :'the  child  was  taken  out  near  the  door 


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II  BIRTH,    INFANCY,  AND    PUBERTY  59 

a  pot  of  warm  water  was  brought  by  the  nurse,  two  or  three 
plantain  leaves   were   spread    out  as   a  bath-mat,  then    the 
mother  took  the  'child  by  one  arm,  poured  warm  water  over 
it,   and   rubbed   it  down.     Sometimes,  when   the   child    was 
refractory  and  would  not  allow  its  face  to  be  washed,  she 
took  its  feet  into  her  lap,  rested  its  head  on  her  hand,  drew 
the  water  into  her  mouth,  and  squirted   it  over   the  child's 
face,  while  she  rubbed  it  gently  with  her  hand.     No    towel 
was  used  ;    the  child  had  to  become  dry  by  draining  and 
evaporation  ;  after  its  bath  it  was  taken  into  the  house  again. 
^^At  the  end  of  a  few  months  children  were  fed  with  artificial  j 
food,  in  addition  to  being  nursed  ;  the  food  consisted  chiefly  \ 
of  ripe  banana  boiled,  or  steamed,  and  mixed  with  milk  ;  the  j 
mixture  was  plastered  into  the   child's  mouth   as  it  howled  1 
and  gasped  for  breath.     From  birth  until  the  naming  cere-  | 
mony  took  place,  a   child   never  had  its  hair  cut ;  the  hair 
was  carefully  preserved,  and  often  decorated  with  beads  or 
cowry-shells.     If  one   of  the  tufts  of  hair  broke  off,  or  was 
accidentally  plucked  off,  it  had  to  be  tied  on  again,  because  it 
was  unlucky   to  allow  any  hair  to  be    lost    until    after   the 
ceremony.  ^"-The  child  was  visited  and  watched  over  by  the) 
husband's  relatives,  who  took  the  mother  to  task  if  it  did  not( 
thrive  as  it  should  do.  *^ 'Children  were  never  rebuked  in  earlyj 
years,   and   received   no    moral    training.^  When    the    time 
came  for  an  infant  to  learn  to  walk,  the  grandmother  came 
again  and  tied  some  small  bells  on  its  legs,  which  answered 
the  double  purpose  of  strengthening   its  legs,  and  also  of 
inducing  it  to  make  an  attempt  to  walk,  in  order  to  hear  the 
bells  ring.     A  child  was  carried  on  the  nurse's  or  mother's  back 
in  a  barkcloth  sling,  or,  in  later  times,  in  one  of  calico ;  it  sat 
with  one  leg  on  either  side  of  the  nurse's  back,  and  its  arms 
above  the  sling.     When  not  in  the  sling  it  was  put  on  the 
nurse's  hip  with  one  leg  in  front  of,  and  one  behind  its  nurse, 
and  her  arm  around  it,  thus  leaving  the  other  hand  of  the 
nurse  free  for  work.     As  soon  as    a   child   showed  signs  of 
teething,  it  was  watched  anxiously  by  the  mother,  for  if  it  cut 
the  upper  teeth  before  the  lower,  this  was  regarded  as  an  evil 
omen   that   it  would  ill-treat  its  mother  when  it    grew  up. 
Women  carried  their  children  on  their  backs  in  slings,  and 
carried  wood  or  water  upon  their  heads.     At  home  a  child 

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6o 


THE   BAGANDA 


CHAP 


was  allowed  to  lie  upon  the  floor,  and,  when  it  grew  older,  it 
played  in  the  dust ;  it  was  not  trained  in  habits  of  cleanli- 
ness, and  it  grew  up  more  like  an  animal  than  a  human  being  ; 
the  mother's  affection  for  it  was  not  unlike  that  of  an  animal 
for  its  offspring.  ^^If  a  man   divorced  his   wife,  she  was   not 


FIG,    14.— MOTHERS   CARRYING   CHILDREN. 

allowed  to  take  her  child  with  her ;  it  belonged  to  the 
husband,  it  was  his  duty  to  look  after  it  as  best  he  could.  '"A 
mother,  who  was  nursing  her  child,  would  tear  it  away  from 
her  breast,  and  pass  it  to  her  husband,  saying,  "  Take  your 
child."  This  seems  to  point  to  a  lack  of  real  love,  as  also 
does  the   fact   that   children    were   taken    away   from    their 


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II  BIRTH,   INFANCY,.  AND    PUBERTY  6i 

mother  after  they  had  been  weaned  and  had  little,  or 
nothing  to  do  with  her  afterwards.  Still,  children,  as  they 
grew  up,  had  some  regard  for  their  parents  ;  the  father  was 
at  least  feared  and  respected,  while  there  was  something 
approaching  love  shown  towards  the  mother.  No  mother 
ever  thought  of  kissing  her  child  ;  there  was  nothing  known 
among  the  people  like  kissing.  She  might  hug  it,  and  pat  it, 
while  it  was  small,  when  it  was  cross  or  had  been  hurt ;  and 
the  child  would  cling  to  her  for  protection,  when  in  danger, 
or  turn  to  her  to  be  comforted  when  in  distress.  The 
language  contains  no  word  for  tender  affection  such  as 
love  ;  the  word  in  use,  kwagala,  has  to  serve  for  liking  and 
love,  but  does  not  convey  the  idea  of  affection  ;  another  word, 
kuganza,  was  used  when  a  person  became  demonstrative  and 
showed  his  affection  by  making  gifts  ;  this  was  the  word  used 
when  a  man  made  love  to  a  woman,  especially  when  he  was 
anxious  to  have  sexual  intercourse  with  her. 

Children,  when  thej?  were  old  enough  to  leave  their 
mothers,  were  taken  away  to  some  member  of  the  father's 
clan.  They  had,  however,  a  warmer  feeling  for  their  mother 
than  for  their  father.  This  can  be  accounted  for  by  the  fact 
that  a  father  had  often  so  many  wives  and  children  that  the 
attention  which  he  gave  to  them  could  only  be  of  a  general 
character,  while  the  claim  on  the  mother  was  more  direct.  Still, 
the  father  and  the  members  of  his  clan  had  a  real  interest  in 
the  children,  and  cared  for  them  from  their  birth  onwards  till 
their  death,  while  the  mother's  clan  took  less  interest  in  them. 

The  next   event   of  importance   in   a   child's   life  was  the  Naming 
naming  ceremony  fkwalula),  which  gave  it  its  standing  in  the  ^'^^}^- 

o  J    \  />&  ^  ^&  ceiving  a 

clan,  and  it  was  on  this  occasion  that  its  legitimacy  was  child  into 
established  once  and  for  ever.  The  marriage  of  the  parents  ^  '^  ^^' 
was  unimportant  compared  with  this  ordeal  of  proving  the 
child's  legitimacy.  If  a  woman  had  intercourse  with  any 
man,  and  became  a  mother  by  him,  the  child,  if  once  it  was 
accepted  by  the  man's  clan  as  his  child,  took  its  place  among' 
his  children,  with  all  the  rights  of  a  son  whose  mother  had 
gone  through  the  marriage  ceremony.  The  gathering  for  the 
purpose  of  naming  the  child  was  generally  held  at  the  house 
of  the  chief  of  the  clan,  who  took  charge  of  the  ceremonies. 


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62  THE   BAGANDA  chap. 

No  child  could  be  brought  singly  for  the  ceremonies  ;  there 
must  be  at  least  two,  one  of  either  sex  ;  and  children  of  one 
sex,  however  numerous  they  were,  could  not  go  through  the 
ceremonies  without  awaiting  at  least  one  child  of  the  other 
sex.  The  children  were  not  necessarily  all  by  one  mother,  or 
indeed  by  one  father  ;  they  might  be  members  of  several 
families  ;  they  might  also  vary  in  age  from  a  few  months  to 
four  or  five  years.  The  mothers  took  their  children  to  the 
appointed  place,  and  each  carried  with  her  the  piece  of 
umbilical  cord  which  she  had  preserved  carefully  from  the 
time  of  birth  ;  in  many  clans  the  mothers  wore  it  tied  round 
their  waist,  so  that  it  was  kept  safe.  They  also  had  to  pre- 
pare some  salt  from  the  river  reeds,  and  to  take  it  with  them 
to  the  feast.  The  head  of  the  clan  provided  a  barkcloth  for 
each  mother  to  sit  upon  during  the  ceremonies.  When  all 
was  ready,  the  mothers  assembled,  placed  their  barkcloths  in 
a  row,  and  each  one  sat  with  her  child,  or  children,  with  her  ; 
on  the  opposite  side,  also  on  barkcloths,  sat  the  husbands' 
mothers,  whose  office  it  was  to  test  the  cords.  A  space  was 
left  between  the  two  rows,  and  a  large  wicker  waterproof 
basket  was  placed  there  ;  into  this,  beer,  milk,  and  water  were 
poured  ;  each  mother  then  produced  the  umbilical  cord  of  her 
child,  and  handed  it  to  her  mother-in-law,  who  dropped  it  into 
the  vessel.  In  some  clans  the  grandmother  touched  the  cord 
with  oil  before  she  dropped  it  into  the  water  ;  as  she  dropped 
it  in,  she  said  :  "  This  is  the  child  of  so  and  so,"  and  mentioned 
some  of  the  forefathers  of  the  clan.  If  the  cord  floated,  the 
women  opposite  raised  a  shrill  cry  of  delight,  mizira,  and 
clapped  their  hands  ;  if  it  sank,  the  child  was  disowned  by 
the  clan,  and  said  to  be  a  child  born  in  adultery.  When  the 
test  ended,  the  cords  were  given  back  to  the  care  of  the 
mothers,  until  such  time  as  they  were  wanted  again.  A  feast 
was  made  for  all  the  relatives  who  attended  the  ceremonies, 
while  the  mothers  on  that  day  had  only  an  ordinary  meal, 
because  their  taboo  was  not  ended.  One  or  two  clans,  in 
addition  to  the  ceremony  just  described,  took  the  cord  in  the 
evening,  sought  out  a  plantain  just  about  to  bear  fruit, 
choosing  the  kind  according  to  the  sex  of  the  child,  then  cut 
off  the  top  of  the  plantain,  just  below  the  spot  where  the 


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II  BIRTH,   INFANCY,  AND    PUBERTY  63 

leaves  branched  out,  and  made  an  incision  in  the  stem  a  few 
inches  below,  cutting  right  through  to  the  heart  of  the  tree 
with  a  knife  used  to  serve  up  the  cooked  plantain  food.  The 
cord  was  inserted  so  as  to  rest  in  the  core  of  the  tree,  and  was 
left  there.  Early  in  the  morning  they  went  again  to  the  tree, 
and  if  the  core  of  the  tree  had  shot  up  during  the  night,  so 
that  the  piece  of  cord  had  come  out  and  was  above  the  place 
where  the  tree  had  been  cut,  this  was  regarded  as  a  good 
sign ;  the  previous  decision  had  been  confirmed,  and  the  child 
was  without  doubt  a  member  of  the  clan.  The  custom  of 
another  clan  was  to  put  the  cord  into  a  piece  of  moist  cow- 
dung,  and  throw  it  against  the  wall  of  the  house  ;  if  it  stuck 
to  the  wall,  this  was  a  good  sign,  which  confirmed  the  other 
test ;  if,  however,  it  fell  off  twice,  this  was  a  sign  that  the 
child  was  not  a  member  of  the  clan.  Other  clans  preserved 
the  umbilical  cord  on  their  bed,  or  put  it  with  the  afterbirth 
at  the  root  of  the  plantain  tree.  When  the  test  of  placing  the 
cords  in  the  mixture  was  ended,  the  children,  sometimes  two 
at  a  time,  were  placed  upon  the  back  of  one  of  the  strongest 
girls  present,  and  some  of  the  mixture  was  sprinkled  over 
them,  until  it  was  all  emptied  from  the  vessel.  The  head  of 
the  clan  then  presented  each  boy  with  a  goat  skin  and  each 
girl  with  a  piece  of  barkcloth.  After  the  ceremony  the  people 
who  had  already  partaken  of  their  meal  separated,  while  the 
mothers  were  required  to  draw  water,  or  to  bring  firewood,  for 
the  head  of  the  clan,  before  they  were  allowed  to  take  their 
evening  meal.  The  meal  ended,  they  sat  in  the  house  in  a 
row,  with  their  feet  in  front  of  them,  and  the  head  of  the  clan 
jumped  over  each  one,  and,  as  he  did  so,  the  woman  would 
tell  her  child  that  he  was  its  father.  In  many  of  the  clans  the 
husband  also  jumped  over  his  wife.  They  all  stayed  the 
night  at  the  house  of  the  head  of  the  clan,  and  early  next 
morning  a  feast  was  prepared  for  the  wives  who  had  passed 
the  test  for  their  children.  Each  mother  again  sat  on  her 
barkcloth  in  the  open,  and  her  mother-in-law  sat  opposite, 
holding  a  piece  of  cooked  fish  in  her  right  hand  and  a  piece 
of  cooked  plantain  in  her  left.  She  placed  her  right  hand  on 
the  mother's  left  leg,  and  her  left  hand  on  the  mother's  right 
leg,  and  went  slowly  through  the  list  of  her  son's  forefathers. 


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64  THE   BAGANDA  chap. 

and,  as  she  mentioned  them,  she  moved  her  hands  gradually 
higher,  until  she  reached  her  daughter-in-law's  mouth,  into 
which  she  put  first  the  boiled  plantain  and  then  the  fish. 
The  mother  ate  it,  and  was  thereupon  free  to  rise.  The  fish 
was  given  and  eaten  as  a  charm  to  effect  rapid  child-bearing, 
just  as  the  fish  swarm  by  thousands  in  the  shallow  waters  of 
the  lake.  When  all  the  mothers  had  undergone  this  ceremony, 
the  children  were  brought :  each  grandmother  went  to  her 
grandchild  and  mentioned  the  names  of  first  one,  and  then 
another,  of  her  son's  forefathers,  beginning  with  the  name  of 
the  deceased  ancestor  nearest  to  her  son,  but  not  mentioning 
any  living  person.  As  she  rehearsed  their  names,  each  time 
going  further  back,  she  watched  the  child,  and  when  it  laughed 
it  was  a  token  to  her  that  the  ancestor  just  named  was  he 
whose  ghost  would  be  the  child's  guardian.  If  the  child  sub- 
sequently fell  ill,  or  if  it  did  not  thrive,  they  changed  its  name, 
and  appointed  another  guardian,  because  the  former  was 
supposed  to  dislike  the  child.  It  was  by  this  name  that  the 
child  was  known  in  its  clan,  though  not  commonly  outside  ; 
when  any  matter  of  importance  occurred  within  the  clan 
concerning  the  child,  the  name  would  at  once  be  mentioned, 
and  be  a  proof  of  its  membership.  After  naming  her  grand- 
child, the  grandmother  took  it  aside  and  shaved  its  head,  then 
carefully  gathering  the  hair  together,  she  tied  it  in  a  bundle, 
and  placed  it  at  the  root  of  the  plantain  where  the  afterbirth 
was.  A  feast  was  made  for  the  mothers,  at  which  they  were 
welcomed  and  praised  by  all  the  members  of  the  husband's 
clan.  Those  who  failed  to  pass  the  test  were  scolded,  forced 
to  confess  who  was  the  father  of  the  child,  and  in  some  cases 
were  even  beaten  by  the  women  of  the  husband's  clan.  Princes 
and  the  King's  wives  did  not  wait  for  several  children  before 
the  ceremony  was  performed,  though  as  a  rule  they  too 
brought  both  a  boy  and  a  girl.  The  paternal  grandmother 
came  to  perform  the  ceremony  with  Kago  and  the  Mugema  and 
the  umbilical  cords  were  taken  to  be  decorated  and  preserved 
with  the  twins  (balongo)  ^  of  the  kings  and  princes. 
Jfuv'ins'''  ^^^  ^^r'&i  of  twins  was  a  most  important  event,  for  they 
were  regarded  as  due  to  the  direct  intervention  of  the  god 
'  See  pp.  no,  145,  235,  283. 


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II  BIRTH,   INFANCY,  AND    PUBERTY  65 

Mukasa,  and  this  necessitated  great  care  and  numbers  of 
taboos,  in  order  to  retain  the  favour  of  the  god.  Any  mistake 
on  the  part  of  the  parents,  or  any  sickness  which  befell  the 
twins,  was  looked  upon  as  the  result  of  the  god's  anger,  which 
might  extend  to  the  whole  clan.  Immediately  after  the 
midwife  had  announced  to  the  father  that  there  were  twins 
(which  she  did,  not  by  mentioning  the  word  "  twins,"  which 
was  taboo,  but  by  other  means,  such  as  saying,  "  he  has  given 
you,")  the  father  went  to  inform  the  medicine-man  who  had 
been  his  wife's  doctor  previous  to  the  birth,  and  the  medicine- 
man advised  him  what  precautions  to  take.  If  born  outside, 
the  children  might  not  be  taken  into  the  house,  until  the 
medicine-man  had  been  consulted.  The  afterbirths  had  to  be 
taken  into  the  house,  put  into  new  cooking  pots  near  the  fire- 
place, and  covered  with  plantain  leaves,  and  kept  there  until 
after  the  children  were  named.  The  umbilical  cords  were 
cut  according  to  the  sexes  of  the  children  upon  either  an  axe 
or  hoe  handle,  as  already  mentioned.  The  persons  of  the 
parents  were  sacred,  and  they  had  to  wear  a  distinctive  dress, 
to  mark  them,  and  to  prevent  anyone  from  touching  them. 
The  father  was  called  Salongo,  and  the  mother  Nalongo  ;  the 
father  wore  two  barkcloths,  one  knotted  over  each  shoulder, 
and  bells  on  his  ankles,  while  his  wife  wore  a  band  made 
from  a  kind  of  creeper  round  her  chest,  and  also  bells 
on  her  ankles.  The  husband,  by  the  advice  of  the  medicine- 
man, appointed  some  friend  who  lived  near  to  come  and  act 
as  Mutaka.  The  duties  of  this  person  were,  to  turn  over  the 
door,  and,  by  placing  it  across  the  opening  of  the  doorway,  to 
make  it  impossible  for  anyone  to  enter.  He  also  had  to  cut 
two  openings  at  the  back  of  the  house,  one  for  the  mother, 
and  the  other  for  the  husband,  to  go  in  and  out.  The  house 
was  divided  into  two  parts,  one  for  the  wife  and  her  children, 
and  the  other  for  the  husband.  Outside,  around  the  openings, 
a  fence  was  built,  which  again  had  a  division,  to  keep  the  two 
places  separated  the  one  from  the  other.  Special  drums,  one 
for  the  mother  and  the  other  for  the  father,  were  beaten 
continually  by  day  and  by  night.  Both  the  husband  and 
wife  allowed  their  hair  and  nails  to  grow  during  the  time  the 
twin  ceremonies  continued  ;  all  their  plantains  were  cooked  in 

F 

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66  THE   BAGANDA  chap. 

the  skins,  and  they  were  not  allowed  to  see  blood.  The  parents 
preferred  the  twins  to  be  one  of  each  sex,  because  this 
equalised  the  favour  of  the  god  ;  should  they  both  be  of  one 
sex,  they  thought  that  the  god  had  preferred  one  clan  to  the 
other;  i.e.,  if  the  children  were  both  boys,  the  god  had 
favoured  the  father's  clan,  while,  if  they  were  both  girls,  the 
god  was  supposed  to  have  favoured  the  mother's  clan.  The 
clan  which  had  been  neglected  had  to  make  offerings  to  the 
god  in  order  to  regain  his  favour.  On  the  third  day  after  the 
birth,  the  father  of  the  twins  had  to  go  to  his  father,  to  give 
him  information  of  their  birth;  he  was  not,  however,  allowed 
to  enter  his  father's  house,  nor  to  see  him,  until  after  the 
naming  of  the  children  had  taken  place.  Hence,  on  this 
occasion,  he  would  take  a  special  kind  of  knife  to  indicate  a 
boy,  and  a  plantain-fibre-ring,  such  as  women  put  on  their 
heads  when  carrying  a  pot,  to  indicate  a  girl,  and  would  place 
these  by  the  door,  and  call  to  his  father  :  "  I  have  brought  the 
children  to  you."  The  parents  understood  that  their  son  was 
the  happy  father  of  twins,  and  set  about  to  find  a  boy  to  go 
with  him,  to  act  as  "  great  father  "  (Salongo  Mukulu),  and  a 
girl  to  be  his  "  queen  "  (Lubuga). 

The  boy  had  to  be  either  a  younger  brother  of  the  father  of 
twins  by  the  same  father,  or  his  father's  near  relative  ;  he  had 
to  be  quite  a  lad,  too  young  for  marriage  (for  he  would  be  living 
with  the  mother  of  the  twins  and  with  other  girls),  and  he  had 
to  take  upon  himself  the  responsibility  of  continence,  which 
would  otherwise  rest  upon  the  father  of  the  twins.  The  father 
of  the  twins  was  called  the  "  little  father,''  and  might  live  with 
his  other  wives,  without  endangering  either  his  wife  or 
children.  He  left  the  youth  to  look  after  the  mother  and  the 
twins,  and  to  see  that  they  had  everything  they  needed.  The 
father  made  a  second  pad  and  presented  it  with  a  knife  to  his 
wife's  parents,  in  the  same  way  as  he  had  done  to  his  own 
parents,  calling  out  that  he  had  brought  the  children,  and 
they  gave  him  a  girl  to  be  the  "  great  mother  "  of  the  twins, 
and  a  second  girl  to  be  "  queen."  His  father-in-law  gave  him 
two  barkcloths  for  himself,  and  two  for  his  wife,  and  his  own 
father  made  him  the  same  present.  The  grandparents  on 
either  side  could  not  visit  the  twins  until  the  birth  ceremonies 


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II  BIRTH,   INFANCY,  AND    PUBERTY  67 

were  ended,  nor  might  the  father  meet  his  sisters,  or  his 
father's  sisters,  until  the  children  were  named.  The  news 
was  soon  noised  abroad,  and  members  of  the  clan  met,  and 
made  arrangements  for  the  dances  which  attended  the  birth 
of  twins.  The  drums  were  constantly  kept  going  :  one  drum 
was  beaten  whenever  the  mother  bathed  the  children,  or  when 
she  nursed  them,  or  when  she  had  her  meals  ;  and  the  other 
drum  announced  the  husband's  movements,  and  let  the 
people  know  what  was  going  on  in  the  enclosure.  The 
father  was  supplied  by  his  clan  with  a  decorated  basket,  and 
a  gourd-bottle,  the  one  to  put  his  food  in  and  the  other  for 
his  beer  ;  the  wife  was  also  supplied  by  her  family  with  a 
basket  and  a  gourd  ;  these  also  were  carried  by  the  husband 
wherever  he  went.  When  any  food  or  drink  was  given  him, 
he  put  some  of  it  in  these  vessels  for  his  wife,  because  all 
their  food  had  to  be  shared,  otherwise  (it  was  thought)  the 
children  would  suffer.  The  husband  had  to  make  a  long 
round  of  visits,  first  to  the  members  of  his  own  clan,  to 
announce  that  he  intended  to  come  and  dance  later  on  ;  at 
each  place  which  he  intended  to  visit  he  left  a  tuft  of 
plantain-fibre,  which  he  threw  into  the  house  ;  the  inmates 
stowed  it  away,  and  called  it  "  The  twins."  After  he  had 
visited  his  own  relations,  he  went  to  those  of  his  wife's  clan  ; 
afterwards  he  might  visit  any  of  his  friends,  and  invite  them 
also  to  the  feast.  These  visits  often  occupied  two  or  three 
months  ;  while  making  them  the  husband  carried  two  spears 
with  him,  one  of  iron  of  the  ordinary  type,  and  one  of  wood  ; 
these  were  tied  together  to  represent  twins.  His  person  was 
sacred,  no  one  dared  touch  him,  and  he  could  do  what  he 
liked,  because  he  was  under  the  protection  of  the  god.  Two 
small  drums  accompanied  him  on  his  journey  ;  they  were  the 
special  drums  for  twins,  and  were  known  by  their  rhythm. 
All  the  guests  invited  had  to  prepare  food  for  the  ceremonies 
which  attended  the  bringing  of  the  children  out  from  the 
house. 

When     all    the    preliminaries    had     been    arranged,     the  Ceremony 
medicine-man  was  asked  to  fix  the  day  on  which  the  twins  p[j,ntei'n"''' 
might  be  brought  out  and  named.     When   that  was   settled,  from  the 
both  father  and  mother  of  the  twins  went  by  night,  secretly,  garden? ' 

F  2 

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68  THE   BAGANDA  chap. 

to  steal  each  a  bunch  of  plantains  from  the  garden  of  the  man 
who    held  the    office   of    Mutaka.      They  took  friends  with 
them,  and  crept  to  the  desired  plantain  trees  ;  the  wife  had  to 
select  the  kind  used  as  a   vegetable,  while  her  husband  had 
to  select  the  kind  used  for  making  beer.     The  fruit  had  to  be 
chosen  from  a  tree  on  which  it  was  not  as  yet   fully  ripe  ;  it 
was  necessary  that  the  flower  stem  should  still  adhere  to  it. 
The  people  who  accompanied  the  parents  had  to  thump  the 
tree  with  their  elbows,  after  which  the  fruit  was  cut.     When 
they  had  secured  the  fruit,  and  retreated   to  a  safe  distance, 
they  would  sing  out :    "  You  our  friends,   we  have  cut    the 
plantain  with  our  elbows,''  and   would   run  away,  chased   by 
the  owners  of  the  garden,  who  tried  to  catch  them.     If  one  of 
the  raiders  was  caught,  he  had   to  pay  one  hundred  cowry- 
shells  as  a  fine.     The  flowers  were  cut  from  the  stems,  and 
placed  over  the  door  of  the  house,  and  the  plantains  were 
reserved  for  the  feast.     All  the  relatives  and    friends   invited 
were  told  on  what  day  the  twins  were  to  be  brought  out,  and 
they  made  their  preparations  accordingly  to  bring  cooked  food 
and  meat ;  many  of  them,  who   lived   at  a  distance,  arrived 
before  the  day,  and  built  huts  round  the  house,  and  remained 
there,  dancing  daily,  and  assisting  to  collect  and  cook  food 
for  the  feast.      The  leaves  in  which  uncooked  plantains  were 
wrapped,  as  they  were  brought  daily,  were  taken  and  tied  to 
the  fence  which    enclosed    the  back    premises.     During  the 
time    that    the   ceremonies   were  going  forward,  the  mother 
(Nalongo)   was   not    allowed    to    go    out    during    the    day 
without  covering  her  head.     Various  reasons  have  been  given 
for  this  rule  ;  some  say  that  it  was  to  prevent  her  being  seen 
by  any   man,  others   say  that   it  was    to  prevent   her   from 
gazing  upon  the  sun,  for  should  she  do  so,  it  was  believed 
that  the  earth  would  be  burnt  up.     It  was  thought  that  any 
indiscretion  on  the  mother's  part  would  be  visited  by  the  god 
Mukasa  upon  the  clan.     The  grandfather  of  the  twins  wore  a 
strip  of  the  barkcloth  which  his  son  had  worn  when  the  twins 

Purifica-     ^^^^  ^°™  '  ^^  ^^P^  *'^  °"  ^™  ""^'1  the  fi"^l  ceremony  was 
tory  rites    performed.     0n  the  day  on  which  the  twins  were  brought 

parents  of  °"*  ^"^  named,  the  Mutaka  came,  and  kicked  open  the  door 
twins.        before  daybreak  ;  the  mother  of  the  twins  was  then  brought 


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II  BIRTH,   INFANCY,  AND   PUBERTY  69 

out ;  the  father,  and  also  the  boy  Salongo  Mukulu  stood 
near.  All  the  friends  and  relatives  present  at  once 
brought  torches  of  reeds,  formed  a  procession,  and  went 
with  the  father  (Salongo)  and  mother  (Nalongo)  to  some 
waste  land  near  by.  There  Salongo  stripped  his  wife,  and 
spread  her  barkcloth  on  the  ground,  while  the  people,  with 
their  backs  to  her,  formed  a  circle  around  her.  Nalongo  lay 
down  upon  the  barkcloth,  and  a  ilower  from  the  plantain 
(which  is  a  tapering  cone  about  three  inches  long)  was  inserted 
between  her  legs  over  her  private  parts  by  her  husband. 
The  boy  Salongo  Mukiilu  approached  and  knocked  the  flower 
away  with  his  foot,  or,  in  some  clans,  he  kneeled  down, 
and  knocked  it  away  with  the  male  organ.  The  moment 
this  was  done,  the  guests  raised  a  shrill  cry  of  delight,  and 
Nalongo  arose  and  wrapped  her  barkcloth  around  her, 
whereupon  she  and  her  husband  were  conducted  to  a  stream 
of  running  water,  if  there  was  one  near,  or,  failing  that,  to  a 
well.  In  some  clans  they  were  carried  like  princes  and 
princesses  on  men's  shoulders.  Both  parents  were  washed 
and  shaved  all  over,  and  the  husband's  father's  mother,  or 
one  of  her  sisters,  shaved  their  heads  and  bodies.  The  hair 
and  the  nail  parings  were  collected  and  tied  up  into  a  ball 
in  a  piece  of  barkcloth,  and  kept  until  the  man  went  to  war, 
which  completed  the  taboo  called  lukanda.  The  parents 
were  provided  with  new  barkcloths,  but  the  father  (Salongo) 
had  to  wear  a  piece  of  the  old  one  underneath  the  new,  and 
the  mother  (Nalongo)  wore  two  barkcloths,  like  a  priestess  or 
royal  personage,  because  of  the  dignity  which  she  held  as  the 
mother  of  twins.  They  were  conducted  home  to  the  sound 
of  song  and  drum  beating. 

When  they  reached  home  they  were  conducted  into  the  Ceremony 
house;  a  goat  was  then  brought,  and  killed  near  the  fire- "^j^T'"^ 
place.  This  was  the  first  blood  which  they  would  have 
seen  from  the  time  of  the  birth  of  the  twins.  The 
Mutaka  was  given  a  goat  and  a  barkcloth  in  recognition  of 
his  services.  The  meal  began  early,  so  that  it  was  over 
soon  after  noon.  The  twins  were  thereupon  brought  out, 
and  the  testing  of  their  legitimacy  took  place.  It  differed 
from    the  ordinary  ceremony  in  only  one  point  ;  when  the 


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70  THE   BAGANDA  CHAP. 

umbilical  cord  was  dropped  into  the  mixture,  they  watched  to 
see  whether  it  went  to  one  side  of  the  vessel  or  to  the  other  ;  if 
it  went  to  the  side  where  the  father's  relations  were  standing, 
the  ghost  of  the    afterbirth  was  said  to  prefer  the  father's 
clan,  whereas   if  it   went  to  the    other    side,  they    said    that 
it  wished  to  be  nursed  and  therefore  went  to  the  mother's 
clan.     The    children    were    then    washed  with  the  fluid,  and 
the  ceremony  was  ended.     Twins  were  always  named  after 
the  god,  the  boys  took  the  name  of  Mukasa,  and  the  girls  of 
Namukasa  ;  both  were  under  the  protection  of  the  god.     The 
pieces  of  umbilical  cord  were  taken  by  the  husband's  relatives, 
and   made  up  with  the  tongue  of  a  white  fowl  into  "  twins  " 
(balongo)  and  preserved  by  the  clan,  who  wrapped  them  in 
barkcloths  decorated  with  beads.     The  afterbirths  were  taken 
in  the  pots  and  placed  either  on  waste  land  in  the  vicinity,  or 
in    an    ant    hillock,  and  were  further  covered  with   plantain 
leaves  and  fibre.     They    had    been    previously   dried   in  the 
house,  being  kept  near  the  fireplace,  and  from  time  to  time 
placed    in    the    sun.      Dancing    went    on    all    that    day ;  the 
dancers    took  the  dried  leaves    from   the  fence  at  the   back 
of  the  house  to  make  girdles  ;  towards  evening  the  parents' 
clans  took  sides  and  fought  a  sham  fight.     The  clans  made 
plantain-fibre  shields  and  reed  spears,  mounted  the  parents 
upon  the  shoulders  of  strong  men,  and  amid   laughter  and 
song  fought.    The  mother's  clan  cried,  "  Wusi  Salongo"  while 
the  opposite  side  cried,  "  Wnsi  Nalongo"  which  is  said  to  mean 
"  Let    the    evil    of  the  twins  be  upon  the    father's  clan,"  to 
which  the  reply  was  made,  "  Let  the  evil  be  upon  the  mother's 
clan."     In  some  clans  the  parents  had  each  a  pot,  in  which 
there  was    a    mixture  of  water  and  white  clay,  with  which 
they    sprinkled    the    people  ;  it    was  supposed  to  give  them 
a  blessing,    and    make    them    fruitful  ;    some    say    that    the 
water   was    urine    from    the  parents.     When  the    dance  was 
ended,    the    people    returned    to    their  homes,    except    those 
who    had    made    their    huts    around    the    house    and    were 
residing  there  for  the  time. 
Visiting         During   the   next    two   or   three   days    preparations   were 
na!  grand    ^i^^e  to    visit    the  father's    parents,    to    whom    they  took   a 
present    consisting    of    food,    a    goat,    and    barkcloths.      A 


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II  BIRTH,   INFANCY,  AND    PUBERTY  71 

messenger  announced  the  visit  to  the  parents,  who  also  parents  of 
had  to  make  preparations  to  receive  their  son  and  his  ^^^  '™'"^" 
party.  On  the  appointed  day  the  twins  and  their  father 
and  mother  were  accompanied  by  a  large  party  with  drums 
and  songs  ;  Salongds  father  decorated  both  his  house  and 
the  approaches  to  it  with  palm  leaves,  and  cooked  a  large 
amount  of  food  for  the  whole  party.  When  Salongo  arrived, 
his  first  act  was  to  drive  a  goat  into  his  father's  house  in 
the  early  morning  ;  after  which  his  father  and  mother  came 
out,  and  received  their  son  and  the  twins,  They  exchanged 
presents  of  barkcloths,  and  the  parents  of  the  twins  were  also 
given  a  goat,  which  was  killed  at  once  for  the  feast.  The 
grandmother  received  first  one  and  then  the  other  of  the 
twins,  nursed  them,  and  gave  them  a  present  of  cowry-shells  ; 
indeed,  every  one  who  came  to  see  them  from  that  day  onwards 
threw  a  few  cowry-shells  into  a  basket  placed  to  receive  these 
offerings.  The  children  also  received  each  a  piece  of  bark- 
cloth  from  their  grandparents.  By  this  time  the  meal  was 
ready  ;  Nalongo  presented  her  father-in-law  and  mother-in- 
law  with  the  food  which  she  had  cooked  ;  and  they  in  turn 
presented  what  they  had  prepared.  During  the  meal 
Salongo's  father  offered  his  daughter-in-law  a  piece  of  food, 
as  is  the  custom  with  an  honoured  guest.  Salongo  gave 
barkcloths  to  any  of  his  sisters  who  came  to  the  dance. 
The  dancing  continued  until  evening,  when  the  parents 
returned  to  their  home  with  the  twins,  and  the  taboo  upon  the 
father  and  son  ended.  They  had  to  prepare  more  food  and 
more  presents  for  the  mother's  parents,  and  after  a  few  days' 
rest  they  set  out  to  visit  them,  observing  towards  them 
ceremonies  similar  to  those  just  described. 

Having  fulfilled  these  obligations  they  were  free  to  go  the  Visiting 
round  of  visits  to  their  relations  and  friends.     In  each  case  the  *!^ram.l- 
twins  were  taken  with  them  and  offerings  were  made  to  them  parents  of 
at  the  dances.     The  dances  were  most  popular,  not  only  for  ^^^  "^^^l^ 
the  pleasure  of  dancing,  but  also  because  the  people  believed  friend.s. 
that  thereby  they  obtained  a  special  blessing  from  the  god 
Mukasa,  who    favoured  the  parents    of    twins,  and  through 
them  dispensed  blessing  wherever  the}'  went.    The  programme 
was  to  go  first  to  the  Mutaka,  from  whom  they  had  stolen  the 


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72 


THE   BAGANDA 


CHAP. 


Ending 
the  twin- 
birth  cere' 
monies. 


plantains,  immediately  after  the  visit  to  Nalongo's  parents 
had  been  paid  ;  next  to  the  members  of  the  father's  clan, 
and  lastly  to  friends.  The  people  whom  they  visited  thought 
that,  not  only  they  themselves  would  be  blessed  and  given 
children,  but  that  their  herds  and  crops  also  would  be 
multiplied.  Offerings  were  made  daily  by  the  parents  of  the 
twins  to  the  god,  and  the  people  whom  they  visited  also  sent 
offerings  to  him.  For  young  people  there  was  the  attraction 
of  plenty  of  food  and  beer,  as  well  as  of  dancing.  The  songs 
were  obscene,  all  of  them  referring  to  licentious  practices 
of  the  people.  In  most  cases  there  was  also  a  good  deal 
of  promiscuous  intercourse,  while  the  dancing  went  on  by 
night.  Women  who  gave  way  to  their  passions  at  such  times 
had  to  undergo  the  cleansing  ceremony  called  kukansira, 
otherwise  their  children,  or  their  husband's  children,  would 
fall  ill  and  possibly  die.  The  medicine-man  came,  and  was 
given  some  of  the  woman's  urine,  which  he  mixed  with  other 
medicines,  and  then  rubbed  on  her  chest  and  on  the  chests 
of  her  children  ;  this  was  supposed  to  neutralise  any  evil  that 
had  attached  itself  to  her  or  to  them. 

When  the  dances  were  all  ended,  Salongo  went  to  the 
god  in  person,  taking  with  him  a  goat,  some  beer,  two 
hundred  cowry-shells  for  the  twins,  and  all  the  cowry- 
shells  which  had  been  given  them  during  the  dances. 
After  this  he  waited  for  an  occasion  to  go  into  Bunyoro 
to  fight,  when  he  took  with  him  the  bundle  of  hair  to 
finish  the  lukanda  ceremony.  In  battle  he  had  to  kill  a 
man,^and  to  cram  the  bundle  of  hair  into  his  mouth,  or  to  tie 
it  to  his  neck.  On  his  return  the  dancing  was  renewed  ;  there 
was  another  feast ;  both  parents  were  again  shaved  ;  and  the 
visits  to  the  grand-parents  of  the  twins  were  repeated.  After- 
wards Salongo  went  to  the  King,  to  whom  he  presented  a  pot 
of  beer,  receiving  the  same  from  the  King.  Sometimes  the 
chief  Kago  was  deputed  to  complete  this  ceremony  for  the 
King.  When  all  these  rites  were  performed,  the  father  of  the 
twins  ceased  to  wear  a  distinctive  dress,  and  became  once 
again  an  ordinary  person.  In  some  clans  the  lukanda 
ceremony  and  the  visit  to  the  King  preceded  the  visit  to  the 
grand-parents.     The  priest  of  the  god  sent  each  of  the  twins 


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II  BIRTH,   INFANCY,   AND   PUBERTY  73 

some  seeds  from  the  wild  banana  to  wear,  and  a  white  fowl, 
which  was  replaced  if  it  died,  or  if  it  was  carried  off  by 
any  wild  animal  during  the  infancy  of  the  twins. 

Sometimes  chiefs  who  were  not  able  to  go  to  war  at  once, 
and  who  wished  to  complete  the  lukanda  ceremony,  put  one 
of  their  slaves  to  death,  placed  the  hair  in  his  mouth,  and 
cast  the  body  upon  waste  land  for  the  wild  animals.  A 
peasant  who  went  to  war,  but  failed  to  kill  a  man,  took  the 
bundle  of  hair,  and  threw  it  into  the  enemy's  country,  and 
then  returned  home. 

Should  Salongo  have  grown-up  daughters  who  wished  to 
marry,  they  had  to  wait  until  all  the  ceremonies  connected 
with  the  birth  of  twins  were  ended,  after  which  they  received 
the  necessary  permission. 

When  twins  were  born  to  the  King,  he  appointed  Kago 
to  undertake  the  taboos  for  him,  because  his  duties  prevented 
him  from  fulfilling  them  in  person.  Kago  had  to  wear  the 
two  barkcloths,  and  the  bells  upon  his  ankles,  and  to  visit 
the  King's  relations  and  invite  them  to  come  to  the  dances. 
The  King  had  to  be  shaved  and  to  perform  one  or  two  of 
the  other  ceremonies,  while  Kago  had  to  fulfil  the  lukanda 
ceremony,  and  to  report  on  it  to  the  King. 

When  the  King's  chijdren  were  weaned,  the  boys  were  Weaning 
taken  to  the  King's  maternal  uncle  (Sabaganzi),  who  gave  to  ^nd  mln- 
each  of  them  a  well-dressed  skin  to  wear,  and  then  passed  cesses. 
them  on  to  their  eldest  brother,  who  bore  the  title  of  Kiwewa, 
and  was  never  eligible  for  the  throne.  Kiwewa  took  them 
to  their  father,  and  told  him  who  they  were,  and  after  that 
they  were  taken  care  of  by  the  chief  Kasiijii.  The  King  gave 
them  some  article  of  clothing  ;  in  early  times  it  was  a  well- 
dressed  goat  skin.  Kasuju  was  provided  with  an  attendant 
for  the  princes,  and  it  was  bis  duty  to  supply  them  with 
gardens  ;  these  were  termed  barkcloth  tree  gardens  (Mituba), 
because,  when  a  prince  received  a  garden,  a  barkcloth  tree 
was  planted  in  it.  Princesses,  when  weaned,  were  taken  to 
the  Queen,  where  they  were  given  small  barkcloths  to  wear, 
and  handed  over  to  Nasolo,  their  eldest  sister,  who  took 
them  to  the  King  for  inspection  ;  the  King  presented  them 
with  barkcloths,  and  they  were  then  placed  in  the  various 


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;4 


THE   BAGANDA 


CHAP. 


gardens  belonging  to  the  princesses,  and  cared  for  by 
Nasolo.  Some  five  Princes  received  titles  and  also  the  chief 
gardens  set  apart  for  the  King's  sons.  They  were  under  the 
care  of  the  chief  Kasnjii,  who,  together  with  their  elder 
brother  Khuewa,  tried  cases  and  settled  any  disputes  that 
might  arise,  either  amongst  themselves,  or  with  other  people. 
In  like  manner  Nasolo  had  to  deal  with  all  the  disputes  of 
her  sisters,  and  report  them  to  the  King.  Many  princesses 
went  to  live  at  the  various  temples  ;  the  rest  were  given 
land ;  princesses  were  not  allowed  to  marry.  Both  princes 
and  princesses  learnt  to  work,  they  were  not  expected  to  be 
idle  ;  the  girls  were  taught  to  dig  and  to  cook,  and  the  boys 
to  hunt  and  to  fight.  After  the  princes  or  princesses  were 
weaned,  the  mother  was  taken  to  the  king,  and  he  jumped 
over  her ;  she  was  then  free  to  return  to  her  ordinary  duties 
in  the  royal  enclosure. 
Guardian-  After  commoners  had  weaned  their  children,  the  husband 
^{".P  "*^ ''^'^  jumped  over  his  wife,  and  she  resumed  normal  life  with  her  hus- 

children      ■'        '■ 

of  com-  band.^  The  lawful  person  to  decide  with  whom  children  should 
moners.  jj^g  after  they  were  weaned  was  the  son  of  the  father's  elder 
brother ;  the  girls  usually  went  to  live  with  an  elder  married 
brother,  until  their  own  marriage,  but  if  there  was  no  married 
elder  brother,  they  went  to  one  of  their  father's  brothers,  and 
remained  with  him ;  boys  went  to  live  with  their  father's  brother- 
When  children  were  losing  their  first  teeth,  it  was  their 
guardians'  duty  to  assist  them  to  get  rid  of  the  teeth  quickly. 
Yet  they  seldom,  if  ever,  extracted  them  for  a  child,  but 
persuaded  it  to  do  this  for  itself  They  induced  the  child  to 
believe  that,  if  the  tooth  were  drawn,  and  placed  in  a  rat  run, 
the  rat  would  take  the  tooth,  and  replace  it  with  a  few  cowry- 
shells.  The  child  would  try  this  plan,  extract  the  tooth,  and 
place  it  in  the  rat  run,  and  early  next  morning  would  go  to 
see  the  result ;  of  course,  the  guardian  had  seen  to  the  removal 
of  the  tooth,  and  had  put  two  or  three  cowry-shells  in  its 
place.  The  idea  was  that,  if  the  teeth  were  not  extracted  at 
the  right  time,  the  new  set  would  be  irregular.  They  were 
also  anxious  that  the  old  teeth  should  either  be  preserved,  or 

'  When  children  were  weaned  it  was  customary  to  send  them  to  a  member  of 
the  father's  clan  to  be  trained. 


Teething 
customs. 


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II 


BIRTH,   INFANCY,  AND   PUBERTY 


75 


placed  with  the  afterbirth,  and  not  be  thrown  away  by  the 
child.  Some  clans  preserved  the  teeth  with  the  hair,  while 
others  cast  them  at  the  root  of  the  plantain  with  the  afterbirth. 

It  was  the  custom  for  young  children  to  have  their  heads  The  life  of 
shaved  every  two  or  three  months  by  one  of  the  members  '^^'Idren. 
of  the  father's  clan  ;  as  a  rule  the  hair  was  placed  in  the 
garden,  where  it  would  be  safe  from  being  tampered  with  by 
enemies.  No  one  but  a  relative,  usually  a  female  relative, 
was  allowed  to  shave  either  boys'  or  girls'  heads.  Both  boys 
and  girls  were  careless  about  bathing  during  their  minority; 
custom  obliged  them  to  wash  their  hands  before  meals,  but 


FIG.    15. — BAGANDA    BOYS   AT   A   MEAL. 

they  seldom  did  more  than  that  until  they  were  twelve  or 
fourteen.  When  they  approached  puberty,  they  became 
cleaner,  and  took  more  interest  in  their  appearance.  It  was 
the  custom  of  grown-up  people  to  bathe  daily.  Boys  were 
sent  to  herd  goats  and  sheep,  and  assist  generally  in  such 
duties  as  they  were  able  to  perform.  They  lived  in  the  house, 
not  of  their  father,  but  of  a  relative,  and  were  cared  for  by  his 
wife,  while  he  himself  took  care  that  they  were  not  neglected  ; 
their  wants  were  but  few,  as  they  wore  no  clothing  until  they 
were  about  six  or  seven  years  old  ;  they  were  then  given  a 
goat  skin  which  was  worn  slung  over  the  shoulders.     When 


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76 


THE   BAGANDA 


CHAP. 


about  ten,  they  were  expected  to  perform  light  duties  such  as 
carrying  their  relative's  beer  and  mat,  or  going  messages  for 
him.  If  the  relative  saw  that  the  boy  was  bright  and  quick 
he  would  possibly  get  him  into  the  household  of  some  chief; 
there  the  boy,  if  he  was  attentive,  might  soon  make  his  way 
and  become  a  trusted  servant,  and  be  sent  upon  im- 
portant business.  He  might  even  become  a  page  to  the  King, 
and    in  this  position,  if  he  gained    favour  by  his    alertness. 


BOYS   AND   GIRL   IN    USUAL  DRESS. 


promotion  would  be  certain.  In  other  cases  a  boy  remained 
with  his  relative,  until  war  broke  out,  when  he  accompanied 
him  on  the  expedition,  and  perhaps  distinguished  himself  in 
battle.  Much  depended  upon  the  boy  himself:  if  he  was 
idle,  he  might  go  unnoticed,  and  never  rise  to  be  anything 
more  than  a  peasant.  Once  a  boy  had  gained  favour  with  a 
chief,  he  could  obtain  barkcloths  or  the  means  to  buy  them. 
Other  boys,  who  were  less  clever,  soon  found  their  level  as 
assistants  to  peasants,  taking  part  in  barkcloth  making,  fence 


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II 


BIRTH,   INFANCY,  AND    PUBERTY 


77 

making,  and  house  building,  while  every  time  their  turn  came 
to  supply  food  for  the  over-chief,  they  had  to  carry  it  to  him 
to  the  capital.  Boys  had  a  free  and  happy  life  while  the 
time  of  herding  lasted ;  they  met  together  daily,  and  while 
the  animals  browsed,  they  had  ample  time  for  all  kinds  of 


FIG.    17. — BAGANDA   BOYS   WRESTLING. 

games.  Their  chief  game  was  the  throwing  of  a  stick 
(kubariga) ;  the  stick  was  fairly  stout,  and  about  eighteen 
inches  long ;  each  boy  was  armed  with  two  such  sticks,  and 
took  turns  in  throwing  them.  The  players  marked  a  line  at 
which  to  stand,  and  threw  the  sticks  with  such  force  that, 
when  one  struck  the  ground  on  its  end,  it  went  end  over  end 
for  some  distance.      The  boy  whose  stick  fell  short  of  the 


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Wrestling 
and  other 
games. 


78 


THE   BAGANDA 


CHAP. 


others  had  to  pick  it  up  and  throw  it  at  the  stick  of  one  of 
his  opponents  ;  if  he  struck  it,  well  ;  but  if  he  failed,  the 
other  boy  took  up  his  stick,  and  with  it  struck  a  blow  at  the 
stick  which  had  failed  to  hit  it,  and  tried  to  break  the  latter  ; 
then  they  all  threw  again.  Those  who  were  the  most  skilled 
always  sent  their  sticks  flying  to  a  safe  distance,  out  of  danger 
from  their  antagonists. 

The  national  game  was  wrestling  ;  this  was  indulged  in  by 
men  and  boys  alike  ;  even   the  King  frequently  took   part  in 


BOYS   PLAYING   THE   WESO   GAME. 


it,  though  it  was  never  permissible  to  throw  the  King  ;  in  fact 
anyone  who  did  so  would  have  been  in  danger  of  being  put 
to  death.  Wrestling  was  accompanied  by  beer  drinking,  and 
by  songs  of  a  doubtful  character,  while  the  onlookers  clapped 
their  hands  in  time  to  the  rhythm  of  the  drum  which  was 
beaten  during  the  match.  A  chief,  whose  man  had  proved 
successful  in  the  match  would  frequently  give  him  a  wife  in 
appreciation  of  the  skill  he  had  shown.     Other  outdoor  games 


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II  BIRTH,    INFANCY,  AND    PUBERTY  79 

were  a  kind  of  prisoners'  base,  and  a  kicking  game,  in  which 
two  youths  stood  side  by  side  and  then  kicked  sideways,  each 
trying  to  knock  the  other  over  or  to  drive  him  off.  The  chief 
indoor  game  was  the  game  of  weso,  which  is  so  common 
throughout  Africa  ;  it  is  played  on  a  board  with  holes  in  it 
cut  in  four  rows  ;  two  persons  sit  on  opposite  sides  of  the 
board  ;  they  have  a  number  of  seeds,  or  smooth  stones,  which 
they  play  into  the  holes  ;  quickness  of  sight  and  rapidity  in 
addition  ensure  success. 

Girls  were  taught  to  cook  and  to  cultivate  as  soon  as  they  The  duties 
could  hoe  ;  to  be  a  successful  manager  of  the  plantain  sfrove  ^?'^ 

^         .  o  i  t,  pleasures 

and  to  be  an  expert  cook  were  regarded  as  a  woman's  best  of  girls, 
accomplishments.  Girls  up  to  about  twelve  years  of  age 
were  unclothed,  but  they  had  a  ring  round  their  waist,  made 
either  of  lizard  skin  or  from  the  plantain  fibre.  When  they 
arrived  at  puberty,  they  were  given  a  piece  of  barkcloth  to 
wear  round  their  loins.  Peasant  girls  were  frequently  sent  to 
herd  the  goats,  when  there  was  no  boy  available  to  do  it  ; 
even  big  girls  were  employed  in  this  work,  and  often  it  was  a 
time  of  danger  to  them,  because  they  met  big  boys,  and  got 
into  trouble  with  them.  It  was  the  woman's  duty,  in  whose 
charge  a  girl  was  placed,  to  look  after  her  ;  it  was  looked 
upon  as  a  great  disgrace  to  a  family,  if  a  girl  was  with  child 
prior  to  marriage.  Parents  would  not  eat  food  with  a  girl  who 
misconducted  herself:  she  was  compelled  to  tell  who  was  the 
cause  of  her  trouble  ;  and  the  man  was  fined  a  cow  and  a 
fowl,  and  had  also  to  pay  the  dowry  and  marry  the  girl. 
Even  while  he  was  seeking  the  amount  for  the  fine,  the  girl 
had  to  live  with  his  relations  ;  though  she  did  not  intend  to 
marry  him,  she  was  obliged  to  go  to  his  relatives  until  after 
the  birth  had  taken  place,  because  the  child  was  their  child, 
and  it  was  they  who  had  to  see  that  the  birth  customs  were 
observed,  and,  after  the  child  was  weaned,  to  take  charge  of 
it.  Such  an  incident  did  not  prevent  a  girl  from  marrying, 
nor  would  her  husband  think  less  of  her,  but  it  prevented  her 
from  being  taken  to  wife  by  a  chief,  or  anyone  of  importance; 
consequently  every  measure  was  taken  to  keep  girls  pure 
until  marriage.  They  were  often,  while  still  young,  given  in 
marriage  to   some  chief,  when    they  would   be   placed   in  his 


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8o  THE   BAGANDA  chap. 

enclosure  under  the  care  of  one  of  his  female  relations  until 
old  enough  to  become  wives.  Girls  matured  at  about  twelve, 
though  they  never  remembered  their  age;  they  were  described 
as  having  breasts,  and  when  the  breasts  began  to  hang  down, 
they  were  spoken  of  as  full  grown  women.  Both  men  and 
women,  when  speaking  of  a  girl,  indicated  her  age  by  the  size 
of  her  breasts,  which  they  represented  by  the  closed  hand. 
When  a  girl  first  menstruated,  she  was  secluded  and  not 
allowed  to  handle  any  food,  nor  to  enter  the  house  of  her 
brother  or  uncle  ;  her  female  relations  attended  to  her  wants 
and  fed  her.  She  was  described  as  being  "at  peace"  (atude 
wamirembe),  or  being  "  outside "  :  when  she  recovered,  the 
relative  with  whom  she  was  staying  had  to  jump  over  his 
wife  ;  or  if  she  was  near  to  them,  the  girl  had  to  go  and  tell 
her  parents  that  she  had  just  recovered,  whereupon  her  father 
had  to  jump  over  her  mother.  If  she  was  with  her  brother, 
she  had  to  go  to  her  mother  when  she  fell  ill,  and  to  wait 
there  until  she  was  well  again  ;  she  might  then  return  and 
resume  her  ordinary  duties.  The  first  menstruation  was  often 
called  a  marriage,  and  the  girl  spoken  of  as  a  bride.  When  a 
girl  cultivated  her  first  plot  of  garden  alone,  and  brought  the 
first  fruits  from  it,  her  relative  with  whom  she  lived  had  to 
jump  over  his  wife,  or  her  father  had  to  jump  over  her 
mother,  before  they  partook  of  the  food.  This  caused  the 
garden,  and  all  her  future  work  in  the  garden,  to  be  fruitful. 
It  was  for  a  similar  purpose  that  her  father,  or  the  relative 
with  whom  she  lived,  jumped  over  his  wife  at  her  first 
menstruation  ;  for  if  this  practice  were  omitted,  the  girl  would 
not  have  children  (so  it  was  thought),  or  they  would  die  in 
infancy.  A  girl  or  woman  who  did  not  menstruate  was 
looked  upon  askance,  and  if  a  man  married  such  a  woman, 
then  every  time  that  he  went  to  war  he  wounded  her  with 
a  spear  sufificiently  to  draw  blood  ;  otherwise  he  would  be 
sure  to  fall  in  battle.  Such  women  were  also  said  to  have  a 
malign  influence  on  gardens,  and  to  cause  them  to  become 
barren  if  they  worked  in  them.  Girls  seldom  played  games  ; 
they  were  kept  busy  for  the  whole  day,  and  were  taught  to 
make  mats  and  baskets  to  occupy  their  leisure  time ;  they 
also  drew  water  and  brought  in  fire-wood.     From  the  time 


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II  BIRTH,   INFANCY,  AND    PUBERTY  8i 

that  a  girl  arrived  at  puberty,  she  was  called  Mulongo,  a  term 
used  of  a  cow  when  it  was  old  enough  to  have  calves. 

When  a  twin  had  grown  up,  and  went  to  war  for  the  first 
time,  then  if  he  killed  a  man,  he  had  on  his  return  to  go  to 
his  father's  house  and  spend  the  night  there.  His  father 
jumped  over  his  mother  that  night,  and  the  next  morning  he 
gave  a  barkcloth  and  a  fowl  to  his  son,  who  then  went  away 
to  his  own  residence. 

In  more  ancient  times,  before  princes  were  killed  when  their 
brother  began  to  reign,  none  of  the  King's  brothers  who 
married  were  allowed  to  have  sons  ;  any  male  child  born  to  a 
prince  was  put  to  death  by  the  midwife,  and  only  princesses 
were  allowed  to  live.  The  sons  of  the  reigning  king,  however, 
might  marry  and  have  children,  and  their  sons  were  not 
killed,  because  they  were  not  regarded  as  dangerous  to  the 
sovereign. 

Women  who  did  not  wish  their  daughters  to  be  taken  to  be 
wives  of  the  King,  or  of  a  chief  in  the  yearly  tribute  of  girls, 
sometimes  scarified  them  on  the  forehead  or  some  other  visible 
place  ;  this  disqualified  a  girl  from  being  taken  to  wife  by  the 
King. 

Owing  to  the  clan  system,  no  occasion  arose  for  the  adoption  Adoption 
of  orphans  ;  children   belonged  to  the  clan,  and   when  their  followed, 
father  or  mother  died,  they  were  still  under  the  care  of  some 
relative  who  took  the  place  of  the  father.      Women   taken 
captive    in    war    might  become  the    wives    of   men    in    high 
positions,  and  the  children  which  they  had  by  such  men  would 
become  full  members  of  the  clan,  while  they  themselves  were 
only  slaves.      On  the  death  of  the  husband  such  a  woman 
became  the  property  of  bis  heir;  she  might  be  appointed  to 
look  after  her  husband's  grave,  and  in  some  cases  she  was 
respected  by  the  clan.     If  she  had  borne  children,  she  would 
not  be  so  likely  to  be  sold  by  the  heir  as  would  a  slave  who     ' 
had  never  been  taken  to  wife. 

At  puberty  some  of  the  women  of  the  Kyagwe  district 
scarified  themselves  on  the  stomach,  the  shape  of  the  figure 
being  usually  a  large  W,  the  tips  of  which  started  below  the 
breasts,  while  the  middle  point  was  between  the  breasts  ;  but 
among  other  women  such  markings  were  discouraged. 

G 

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CHAPTER   III 

MARRIAGE 

'  The  law  of  consanguinit}^  was  clearly  defined,  and  people 
could  not  easily  make  a  mistake  as  to  those  with  whom  they 
might  enter  into  a  marriage  contract.  The  clan  divisions 
and  sub-divisions  were  so  distinct  that  it  was  comparatively 
easy  to  ascertain  to  what  clan  any  person,  male  or  female, 
belonged/  Royalty  were  exempt  from  the  ordinary  rules, 
and  a  special  notice  and  explanation  of  their  marriage 
customs  will  be  given  hereafter.  The  rules  for  chief  and 
peasant  held  good  throughout  all  the  clans,  with  the  ex- 
ception of  the  Lung-fish  Clan,  the  members  of  which  alone 
were  able  to  intermarry  ;  the  reason  probably  being  that  this 
clan  had  two  distinct  branches,  which  appear  to  be  des- 
cended from  different  ancestors,  and  have  different  second 
totems. 
Descent  *  Descent  was  reckoned  through  the  male  line ;  children 
through      were  members  of  the  father's,  and  not  of  the  mother's  clan. 

the  male 

Hne.  As  soon  as  the  naming  ceremony  had  taken  place,  the  child 

was  an  acknowledged  member  of  the  clan,  and  took  the 
totems  of  the  clan,  with  all  the  restrictions  and  taboos,  for  its 
own.'  In  ordinary  conversation  all  the  males  of  a  clan  were 
called  fathers  or  brothers,  and  all  the  women  mothers  or  sisters, 
while  in  more  formal  intercourse  the  father's  nearer  relations, 
such  as  his  brothers  or  sisters,  had  their  special  designation  ; 
they  had  one  father  (kitabwe  omu),  or  they  had  one  mother 
(lubuto  lumu),  and  members  of  the  same  branch  were  called 
enda,  their  near  blood  relations.  The  mother's  parents, 
brothers,  and  sisters  were  related  to  her  offspring  ;  in  general 
conversation   and   for  marriage  restrictions   all   the   mother's 


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CH.  Ill  MARRIAGE  83 

clan  were  fathers  or  mothers  to  her  children.  It  was  com- 
pulsory for  a  man  to  take  his  second  wife,  whom  he  called 
Nasaza,  from  his  paternal  grandmother's  clan.  This  second 
wife  had  her  special  duties,  such  as  shaving  him,  cutting  his 
nails,  and  so  disposing  of  the  hair  and  nail-chips  that  they 
should  not  fall  into  an  enemy's  hands.  The  first  wife  a  man 
took  was  always  his  Kadulubare ;  she  had  charge  of  all 
his  fetiches,  and  it  was  with  her  that  a  man  was  bound  to 
fulfil  the  taboos  of  journeying  or  of  going  to  war.  She 
ruled  over  all  the  other  wives,  and  was  the  wife  who  took  the 
title  of  Miikyala  in  a  chief's  household.  The  other  wives 
were  called  Muka,  or  Mukazi,  and  might,  with  the  excep- 
tion mentioned,  be  taken  from  any  clan  in  the  country. 
Any  man  becoming  heir  to  another,  when  he  entered  upon 
the  inheritance,  took  to  wife  liibuga  a  near  female  relative 
of  the  deceased  ;  if  possible,  the  daughter  of  his  brother, 
whom  he  called  his  sister.  This  woman  was  treated  by  all 
the  members  of  the  clan  as  the  man's  wife,  though  he  was 
not  allowed  to  have  marital  relations  with  her,  because  she 
was  also  his  sister.  She  slept  in  the  same  house  with  him 
for  some  time  ;  afterwards,  if  she  was  a  married  woman,  she 
returned  to  her  husband  ;  if  she  was  unmarried,  she  remained 
with  the  heir  until  her  marriage. 

It  was  a  wife's  duty,  when  her  husband  called  her  to  his 
house,  to  wash  his  feet  before  he  retired  to  bed  ;  in  most 
cases  she  washed  him  all  over  with  warm  water  in  a  little 
private  back  yard.  She  also  performed  her  own  ablutions 
there,  using  the  same  water  from  the  same  pot.  ^ 

^"^  There  were  no  restrictions  as  to  the  number  of  women 
that  a  man  might  take  from  one  clan  ;  he  might  even  marry 
two  or  three  sisters,  if  he  wished  to  do  so.  When  a  man 
married  more  than  one  wife,  he  built  a  separate  house  for 
each  ;  the  houses  were  generally  side  by  side,  and  were  en- 
closed by  a  fence.  He  had  his  own  house  in  front  of  the 
women's  quarters,  and  the  wives  visited  him,  and  slept  in  his 
house,  when  he  invited  them  to  do  so. '' 

When  a  new  King  was  chosen,  he  was  taken  to  see  the  Marriage 
body  of  his  predecessor,  whose  face  he  covered  with  a  bark-  \y^^_ 
cloth.     After  this  he  was  escorted   by  the  Mukwenda,  the 

G  2 

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Polygamy 
and  the 
marriage 
of  sisters. 


status. 


84  THE   BAGANDA  chap. 

Kangaivo,  the  Kago,  and  Sabaganzi,  and  one  or  two  other  chiefs, 
to  some  enclosure,  where  he  awaited  the  Katikiro,  the  Kasuju, 
the  Qsi-Kago,  and  the  dowager  Qtjeen,  who  were  detained  for 
the  purpose  of  choosing  the  Queen.  She  was  elected  from  the 
new  King's  half-sisters  by  the  same  father,  and  was  the 
daughter  of  a  woman  who  had  no  sons.  When  they  had  chosen 
the  Queen  (Lubuga)  and  her  Kago,  she  was  carried  off  to  join 
the  King,  and  she  shared  with  him  the  coronation  and  official 
mourning  ceremonies.  From  the  capital  she  was  hurried 
with  the  King  to  Budo  hill,  where  she  was  given  a  bed  in  the 
same  house,  and,  like  him,  was  presented  with  the  official 
TheQueen  barkcloths.  During  the  mourning  she  was  not  allowed  to  leave 
and  her  |^j^  ^^^  ^  moment.  The  Queen  was  not  allowed  to  walk 
anywhere;  she  had  bearers  like  the  King.  She  took  the 
coronation  oath,  to  be  faithful  to  the  country  just  as  he  did  ; 
and  like  him  she  scattered  coffee-beans  while  taking  the 
oath.  When  the  King  moved  from  the  place  of  mourning 
to  his  new  court,  the  Queen  was  given  a  site  for  her  residence 
on  an  adjacent  hill,  but  it  had  to  be  separated  from  the 
King's  by  a  stream  of  running  water.  In  her  enclosure  the 
Queen  had  chiefs  bearing  the  same  titles  as  the  great  chiefs 
of  the  realm  ;  her  lands  were  distributed  all  over  the  country, 
so  that  she  had  estates  in  every  district.  She  held  her  own 
courts,  tried  her  own  people,  and  had  full  power  of  life  and 
death,  as  the  King  had  ;  she  had  to  visit  him  each  day, 
unless  she  was  legitimately  prevented,  in  such  case  she  sent 
a  representative  to  see  the  King,  and  to  explain  what  detained 
her.  She  was  absolutely  forbidden  to  have  children  ;  should 
she  be  found  with  child,  she  would  be  deposed,  and  deprived 
of  her  office  at  once  ;  she  might  even  be  put  to  death,  if  the 
King  chose  to  carry  out  the  law  to  the  letter.  The  King 
might  take  other  princesses  to  wife,  if  he  desired,  though  he 
never  had  children  by  them.  The  King's  wives  were  chosen 
for  various  offices,  after  the  mourning  had  ended,  and  he  had 
gone  into  his  new  residence.  The  Kadulubare  ranked  first 
among  these  wives  ;  she  was  always  the  wife  whom  his  father 
had  given  him  ;  she  had  charge  of  the  fetiches  and  amulets, 
and  took  precedence  of  other  wives  in  the  court.  Nanzigu 
of  the  Buffalo  Clan  was  given  her  own  enclosure  outside  the 


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Ill 


MARRIAGE 


85 


royal  one ;  she  was  carried  about  like  a  princess  on  a  man's 
shoulders,  and  was  not  allowed  to  have  any  sons  by  her 
husband.  Kabeja  might  be  from  any  clan  that  the  King 
wished  ;  she  was  the  favourite  wife ;  she  had  charge  of  the 
fetich  Nantaba,  and  never  had  any  children  ;  the  King  was 
not  expected  to"  take  her  to  his  couch.  Nakimera  had  her 
enclosure  outside  the  royal  one,  and  visited  her  husband  from 
time  to  time,  as  he  wished.  Nasaza  was  chosen  for  him  by 
his  father's  mother,  and  was  the  wife  who  had  to  act  as  hair 
dresser ;  she  also  cut  the  King's  nails,  and  took  care  of  the 
hair  and  nail  clippings,  and  stored  them  in  a  house  built  for 
the  purpose.  Nambawoza  was  another  important  wife  ;  she 
had  her  own  enclosure  outside  the  royal  one,  though  she 
was  expected  to  visit  the  King  daily.  The  other  wives  were 
chosen  from  any  clan  that  the  King  wished.  When  children 
were  born  to  them,  they  took  their  mother's  totem,  and  were 
received  and  cared  for  by  her  clan. 

Princes  were  provided  with  wives  by  their  father,  if  he 
wished  them  to  marry  ;  and  it  was  expected  that  they  would 
not  take  a  wife  without  his  consent,  though  they  often  formed 
an  alliance  with  their  wives'  maids,  or  with  other  women. 
No  one  dared  give  a  prince  a  girl  to  wife,  for  he  would  have 
been  put  to  death  at  once,  as  one  who  had  designs  on  the 
King  or  the  throne. 

^  Princesses  were  neither  allowed  to  marry,  nor  to  have 
children,  though  it  was  well  known  that  they  lived  free  lives 
with  men  who  pleased  them  ;  if  they  happened  to  be  with 
child,  they  secured  the  aid  of  some  skilled  person  to  bring 
about  a  miscarriage,  because  it  would  have  been  death  to  the 
princess,  and  also  to  the  man  with  whom  she  had  gone  wrong, 
if  a  child  had  been  born  to  them.  Still  these  princesses  did 
contrive  to  have  children  from  time  to  time,  whom  they 
secreted;  they  were  passed  off  as  the  children  of  another 
person,  but  secretly  they  were  known  to  be  the  children  of  a 
princess.  The  later  kings  were  not  so  strict  as  former  kings 
had  been  in  regard  to  the  observance  of  this  custom,  though 
occasionally  some  princess  would  be  detected,  and  burned  to 
death  for  her  fault. '^ 

The  marriage  customs  varied  considerably  according  to  the 


Princes' 
wives. 


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86 


THE    BAGANDA 


CHAP. 


The 

King's 

wives 

chosen 

from  the 

common 

people. 


position  of  the  bridegroom  ;  women  did  not,  as  a  rule,  carry 
rank,  but  it  was  the  man  who  gave  his  wife  her  position.  It 
may,  therefore,  be  well,  in  considering  the  customs,  to  take 
them  according  to  the  rank  of  the  man  who  wished  to  marry. 
When  the  King  wished  to  add  wives  to  those  already 
mentioned,  he  simply  demanded  from  his  chiefs  a  woman,  or 
more  commonly  several  women,  because  he  seldom  took  one 
woman  only  at  a  time  to  wife.  Royalty  never  asked  who  a 
woman  was  ;  birth  or  rank  did  not  weigh  in  the  choice  of  wives, 
and  a  peasant  girl  might  become  the  favourite  wife  of  a  king, 
just  as  readily  as  the  daughter  of  the  most  wealthy  chief 
There  were  indeed  only  two  recognised  classes  in  the  land  : 
members  of  the  royal  family,  and  commoners  ;  there  was  no 
upper  or  middle  class.  The  kings  never  seem  to  have 
thought  of  seeking  a  wife  from  among  the  daughters  of  a 
neighbouring  king  ;  custom  prohibited  it.  The  King 
was  willingly  supplied  with  young  girls,  for  they  would  in  all 
probability  become  mothers  of  princes  ;  every  prince  had  a 
chance  of  becoming  the  heir  to  the  throne,  and  naturally  the 
successful  candidate  would  raise  his  mother's  clan  to  honour. 
It  was  customary  for  a  person  to  present  the  King  with  one 
or  two  girls  when  asking  a  favour.  Again,  if  a  man  was  in 
disgrace,  he  made  the  King  a  present  of  women,  in  order  to 
obtain  his  forgiveness.  Once  a  year  the  King  sent  his 
representatives  into  each  district,  to  collect  young  girls  to  be 
handmaids  to  his  wives.  From  these  girls  he  selected  a  few 
wives,  if  they  were  reported  to  him  as  suitable  and  as  good- 
looking.  In  no  case  did  a  king  ever  go  through  the  marriage 
ceremonies,  which  made  marriage  legitimate  in  the  case  of 
peasants  or  chiefs  ;  but  he  gave  large  presents  to  the  families 
of  his  favourite  wives.  No  disfigured  or  scarified  woman 
could  become  the  wife  of  a  king  ;  she  was  debarred  on  the 
ground  that  a  woman  who  endured  such  pain  was  also 
capable  of  killing  her  husband.  In  the  early  times  kings  did 
not  have  so  many  wives  as  the  later  kings  indulged  in  ;  as  a 
rule,  they  had  three,  who  were  given  titles  of  Kadidubare, 
Nasaza,  and  Kabeja.  Later,  when  the  kings  took  many 
wives,  they  increased  the  number  of  offices  round  their 
person  which  the  wives  could  fill.      Each  wife,  was  in  fact,  a 


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Ill  MARRIAGE  87 

great  lady,  with  much  power,  and  many  attendants.  The 
King's  wives,  when  they  saw  a  good-looking  girl  among  their 
handmaids,  would  bring  her  to  the  King,  after  having  bathed 
her,  and  anointed  her  body  with  butter  for  several  days,  in 
order  to  make  the  skin  soft.  They  would  dress  the  girl  in 
good  barkcloths,  and  then  pay  the  King  a  visit,  pointing  the 
girl  out  to  him,  and  praising  her  ;  in  this  way  they  themselves 
would  gain  favour  and  receive  presents  from  their  lord  ;  and 
the  girl  thus  brought  to  the  King's  notice  would  be  added  to 
the  number  of  his  wives.  Many  of  them,  when  kindly 
treated,  would  tell  the  King  of  their  younger  sisters  or 
relatives,  and  would  praise  them  ;  the  King  would  then  send 
for  these  young  girls,  and  add  them  to  the  number  of  hi.s 
wives,  giving  presents  to  their  relations,  and  often  conferring 
chieftainships  upon  them,  if  the  girls  pleased. 

Chiefs  conformed  to  the  prevailing  customs  in   obtaining  The 
their  wives,  though  they  also  often  received  gifts  of  girls,  and,  foifo^ed 
when  there  was  war,  they  managed  to  capture  women  whom  by  chiefs 
they  were  allowed  to  keep  ;  in  some  instances  they  received  common 
them  as  rewards  for  valour.  people  in 

"^^  Love  did  not  enter  into  marriage  contracts,  though  men  and]  ^;ves"'"^ 
women  became  attached  to  one  another,  and  a  woman  would 
cling  to  her  husband  in  danger,  and  also  mourn  for  him,  wheni 
he  died,  with  great  sincerity.  Women  married  young,  on 
entering  their  teens.  A  girl  at  thirteen  showed  signs  of 
maturity,  and,  unless  she  were  malformed,  she  would  have  ai^ 
offer  of  marriage,  at  that  age.  "*The  general  practice  followed 
was  for  the  man  to  go  to  the  girl's  brother,  and  tell  him  that 
he  wished  to  marry  his  sister,  or  on  the  other  hand,  he  might 
approach  the  girl  directly,  or  might  meet  her  and  intimate  by 
a  small  present  of  meat  or  salt,  or  some  such  trifle,  that  he 
would  like  to  marr}^  her,  and  then  if  she  accepted  the  offering, 
he  would  address  himself  to  her  brother  and  ask  for  his  sister 
in  marriage.  The  brother  would  inform  his  paternal  uncle 
and  consult  with  him,  and  if  inquiries  about  the  suitor  and  his 
clan  proved  satisfactory,  the  brother  would  tell  him  to  bring 
a  pot  of  beer  and  possibly  a  barkcloth  also.  The  suitor  would 
come,  accompanied  by  some  of  his  relations,  would  bring 
the  dowry,  and  would  take  an  oath  before  the  girl's  relations 


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88  THE   BAGANDA  chap. 

to  treat  her  well,  not  to  desert  her,  not  to  be  always  seeking 
new  situations  and  wandering  from  one  chief  to  another  ;  they 
on  their  part,  warned  him  that  if  he  injured  the  girl,  or  if  he 
killed  any  one,  and  brought  the  blood  avenger  upon  himself, 
they  would  not  protect  him,  but  would  give  him  up  to  justice. 
After  he  had  promised  these  things,  his  future  wife  had,  on 
her  part,  to  promise  to  be  faithful,  to  cultivate  and  cook  for 
her  husband,  and  to  look  after  his  interests.  At  this  inter- 
view the  girl  was  asked  whether  she  wished  to  marry  the 
man  ;  this  was  her  opportunity  for  either  accepting  or  reject- 
ing him.  If  she  wished  to  be  married  to  him,  her  uncle 
asked  her  :  "  Shall  I  drink  ?  "  If  she  replied,  "  Drink,"  and 
he  did  so,  the  marriage  was  ratified  ;  and  nothing  could 
afterwards  cancel  the  contract,  save  the  husband's  consent, 
and  his  accepting  the  return  of  the  dowry  which  he  had 
paid  for  her.  The  girl  in  most  cases  poured  out  the  beer 
for  her  uncle  and  brother  to  drink ;  this  was  the  legally 
binding  action  in  marriage,  and  it  was  to  this  that  the 
husband  referred  back  in  after  life,  if  there  arose  any  question 
as  to  the  marriage  having  been  a  lawful  one.  The  uncle  and 
the  brother  told  the  girl's  parents  that  their  daughter  was 
engaged  to  be  married,  and  gave  them  information  about 
the  suitor,  and  his  circumstances. 
Collecting  ^^  The  next  step  was  to  call  together  some  of  the  clan,  and  to/ 
the  dowry,  ggj-j-jg  ^jj-h  them  what  amount  the  suitor  should  pay  in  dowry/ 
for  the  girl.  They  might  demand  any  sum  from  one  to  ten! 
goats,  or  even  ask  a  cow.  ^In  addition  to  the  animals,  ten) 
pots  of  beer  and  several  barkcloths  were  demanded^  The' 
animals  and  the  cowry-shells  (to  which  we  shall  refer  directly) 
were  difficult  to  obtain,  and  represented  a  large  sum  to  a  poor 
person,  so  that  it  took  him  a  long  time  to  collect  them  ;  a  man 
frequently  spent  twelve  months  begging  among  his  relatives 
and  friends  the  amount  asked  ;  for  though  as  a  rule,  he  had 
secured  some  of  the  things  before  he  went  to  ask  for  the 
lady,  there  would  be  still  a  balance  to  find.  During  the  time 
that  the  suitor  was  getting  the  dowry  together,  he  was  not 
expected  to  visit  his  bride,  though  there  was  no  real  restric- 
tion laid  upon  him  to  refrain  from  speaking  to  her.  He 
would  visit  her  mother  or  other  relations  from  time  to  time, 


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in  MARRIAGE  89 

taking  small  presents  of  salt,  or  a  barkcloth  for  his  bride, 
and  hearing  about  her  at  the  same  time.  When  the  amount 
asked  in  dowry  had  been  paid,  the  bridegroom  liad  to  bring 
two  thousand  cowry-shells  called  the  kasimu  and  another 
five  hundred  with  which  the  bride's  friends  bought  a 
goat  for  a  feast.  The  dowry  was  divided  between  the 
bride's  parents  and  her  father's  near  relations.  The  cowry- 
shells  were  kept  by  the  mother,  until  the  marriage  was 
consummated,  when  part  had  to  be  returned  to  the  bride- 
groom, while  part  was  kept  by  the  parents.  If  the  girl  was 
being  married  from  her  brother's  house,  the  shells  remained 
there  until  after  the  marriage.  Every  bride  before  marriage 
was  washed  from  head  to  foot  by  the  bridegroom's  sister,  or 
by  some  one  appointed  by  the  bridegroom.  It  was  the  duty 
of  this  person  to  see  that  the  bride  had  no  disease  which 
would  prevent  her  marrying.  In  the  case  of  the  King  or  the 
leading  chiefs,  a  girl  would  be  brought  to  them,  either  naked  or 
scantily  clothed,  in  order  that  they  might  see  her,  and  might 
discover  for  themselves  whether  there  was  anything  wrong 
with  her.  The  girl  was  given  two  days  to  make  ready  for  her 
marriage,  after  the  payment  of  the  cowry-shells.  For  several 
weeks  prior  to  this  she  had  been  fed  up,  and  made  as  plump 
as  possible,  and  her  body  had  been  rubbed  with  butter,  to 
make  it  look  soft. 

On  the  day  that  she  was  to  be  taken  to  her  new  home.  Marriage 
she  went  to   the    well    and    drew    a    pot    of  water    for    her  ^^"^^^^^j^g^ 
mother,  gathered  a  bundle  of  firewood,  and  cut  and  brought  feasts. 
in   a   bundle   of  sweet-smelling    grass  such    as   is    used    for 
carpeting  the  floor.     These  were  her  last  acts  for  her  parents, 
rendered  to  them  as  their    due,  for  after  her  marriage  she 
was   regarded  as  the  property  of  another.     She  was   taken 
to   her    husband's    house    after    dark ;   if   the    journey    was 
a   long  one,   it  was    so   timed    that  she  might    arrive    after 
nightfall.     Towards   evening  the  bridal   party  assembled  at 
the  house  of  the  male  relative  with  whom  the  bride  lived  ; 
she  herself  had  been  decked  out  with  ornaments,  and  stood 
waiting  for  her  companions  to  conduct  her  to  her  husband's 
house.     She  was   veiled  in  a   barkcloth   which   was   thrown 
over    her    head    coming    down    to    her    feet,    and   was    then 


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go  THE    BAGANDA  CHAP. 

hoisted  on  the  shoulders  of  a  strong  man  who  carried  her  ; 
or,  if  the  journey  was  a  long  one,  relays  of  men  carried  her. 
The  bridal  party  consisted  of  the  bride's  brother  and  a 
number  of  her  friends.  One  young  girl,  who  was  decorated, 
with  ornaments  and  well-dressed,  went  with  the  bride ;  she 
was  either  her  sister,  or  a  near  relative.  She  was  not  an 
orphan  or  slave.  This  girl  was  called  :  "  The  one  who 
accompanies "  (mperekezi)  ;  she  stayed  with  the  bride  for 
some  days  after  her  marriage,  it  might  be  for  a  week,  or 
for  as  long  a  period  as  three  months,  to  let  the  bridegroom's 
family  understand  that  his  wife  had  relations  who  cared  for 
her.  The  party  moved  slowly  ;  the  bride  was  usually  in  tears 
and  sobbing  at  leaving  her  home.  When  about  half  way, 
they  were  met  by  friends  from  the  bridegroom,  who  relieved 
them  of  the  bride,  and  gave  presents  to  all  those  who 
accompanied  her.  The  brother  handed  his  sister  to  the 
bridegroom's  representative,  and  he  himself  returned  home, 
though  some  of  the  friends  might,  if  they  wished,  see  the 
bride  to  her  new  home.  In  some  cases,  when  the  two  parties 
met  half  way,  the  bridegroom's  friends  scattered  cowry- 
shells,  and,  while  the  bride's  party  were  picking  them  up, 
the  other  party  carried  off  the  bride,  dropping  shells  as  they 
ran,  and  being  chased  by  the  bride's  friends.  As  a  rule, 
only  the  girl  mentioned  above  accompanied  the  newly  made 
wife  to  her  home;  the  rest  of  her  party  returned  with  her 
brother  to  his  house.  When  the  bride  reached  her  husband's 
house,  she  refused  to  enter,  until  he  had  given  her  a  few 
cowry-shells  ;  and  when  she  had  entered,  she  would  not  sit 
down,  until  he  had  again  given  her  a  few  shells.  It  was 
customary  for  the  bride  to  look  sad  and  miserable,  and  only 
to  speak  in  whispers,  as  though  she  were  deeply  dejected. 
When  the  evening  meal  was  dished  up,  she  would  not  touch 
the  Ibod  until  her  husband  gave  her  a  few  more  cowry-shells, 
and  again  when  it  was  bed  time,  she  would  not  move,  until 
a  further  sum  had  been  given  her ;  this  proceeding  was 
thought  to  be  a  test  of  their  mutual  affection  for  one  another. 
The  girl  who  had  accompanied  the  bride,  slept  with  her  for  the 
first  two  nights,  and  afterwards  had  a  bed  in  another  house. 
For  the  first  three   days  the  bride  was  fed,   waited  on,  and 


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"I  MARRIAGE  91 

washed  by  the  bridegroom's  sister.     On  the  third  night  the 
marriage    was  consummated,   and  on  the  following  day  the 
husband  sent   the  barkcloth,  upon  which  they  had   lain,   to 
the  parents.     If  he  found  that  she  was  not  a  virgin,  he  cut  a 
round   hole  in   the    barkcloth;   this   was  a  stigma  upon  the 
guardians  who   had  not   taken   proper  care  of  the  girl.     At 
the  same  time  he  sent  a  present  of  meat  to  his  wife's  parents, 
and  gave  the  bride  a  goat  as  a  token  of  his  affection.     When 
the  animal  was  brought  to  the  bride,  she  put  her  hand  upon 
it,  took  a  knife,  and  handed   it   to   a  person  who   killed  the 
goat.     For  some  time  the  bride  remained  in   seclusion,  only 
seeing  her  female  friends  and  relations  ;  if  her  husband  was 
a  wealthy  man,  she  would   stay  indoors  some  three  months  ; 
subsequently    she  came    out,  and  bathed,  and   sat   daily  for 
ten  days  near  the  door,  for  her  husband's  male  friends  to  call 
and  see  her,  and  also  for  others  to  come  and  congratulate  her. 
The  girl  who  accompanied  her   was    given  a  present,  when 
she  went  back  home  ;   it  was  either  a  goat,  a  barkcloth,  or 
five  hundred  cowry-shells  ;  she  also  took  back  any  ornaments 
which  the  bride  had  worn  when  going  to  her  husband,  and 
which  had   been    borrowed   from    her   relations   and    friends. 
When  the  girl  went  back,  she  dressed  as  a  bride,  and  when 
she    reached   her    home,   they   said  :  "  The   bride    has    come 
back.'/ 

When  the  bride  was  allowed  to  go  out,  she  first  visited  her  A  wife's 
own  people,  who  gave  her  a  present  of  food,  of  which  a  fowl  fj^j'g™'^ 
formed    an    indispensable    part ;    this     present    was    called  parents 
"Taking   the    butter,"    it    was    the    final    ratification    of    the  ^"^'^her-'in- 
marriage,  and    showed    that    the  wife  was  satisfied  with   her  'aw  after 
husband.     On    her    return    she    was    accompanied    by    her  m^riage. 
relatives  and  friends,  who  assisted  her  to  carry  the  food  ;  she 
presented    her    husband   with  the    fowl   as  a  token  that  she 
accepted  him  as  her  lord.     The  next  day  she  cooked  a  feast 
for  her  husband,  who  called  his  friends  together  to  enjoy  the 
first   meal   which   his  wife  had   cooked  for  him.     The  shells 
which  the  bridegroom  had  paid,  when  he  asked  for  his  wife  in 
marriage,  were  given  to  his  sister-in-law,  all  but  five  hundred 
which  were  returned  to  him  in  token  that  the  bride's  people 
were  satisfied  with  the  marriage.     After  the  feast  the  newly 


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92  THE    BAGANDA  CHAP. 

made  wife  was  taken  to  the  bridegroom's  mother,  given  a  hoe, 
and  taken  to  dig  in  her  garden  ;  she  went  at  dawn,  and 
continued  her  work  until  her  mother-in-law  sent  for  her  to 
come  and  have  food.  If  the  mother-in-law  disliked  her 
daughter-in-law,  she  would  neglect  her,  and  leave  her  to  dig 
until  evening.  The  bride  would  go  on  working  all  day,  to 
show  that  she  had  cause  for  annoyance,  and  then  she  would 
go  back  to  her  people,  and  demand  a  divorce,  on  the  ground 
that  her  mother-in-law  had  ruined  the  marriage.  On  the 
other  hand,  when  the  mother-in-law  was  pleased  with  her  new 
daughter,  she  sent  for  her  soon,  and  entertained  her  at  a 
feast,  and  gave  her  a  handsome  present ;  the  person  who  was 
sent  to  call  the  bride  from  digging  took  her  a  few  cowry- 
shells.  Under  these  circumstances  the  bride  returned  home 
in  the  evening,  happy  with  her  visit,  and  pleased  with  her 
mother-in-law  and  relations.  Her  husband  gave  her  a  garden 
of  her  own,  and  she  settled  down  to  her  full  wifely  duties. 
The  husband  provided  the  hoe  ;  and  his  mother  tied  on  the 
blade,  putting  the  best  herbs  known  between  the  iron  blade 
and  the  handle,  to  make  the  digging  more  efficacious. 
A  wife's  "**  If,  after  a  few  months,  a  woman  disliked  her  husband,  she 
should  she  ^°°'^  the  first  Opportunity  of  escaping  to  her  Own  relations 
dislike  her  vvithout  her  husband's  knowledge.  He  was  then  under  the 
necessity  of  explaining  his  conduct :  if  the  wife  was  in  the 
right,  he  was  obliged  to  give  her  a  present,  before  she  would 
return  to  him  ;  if  she  was  in  the  wrong,  he  only  gave  her 
relations  a  pot  of  beer,  and  she  was  sent  back  again.  It  was 
customary,  whenever  a  woman  went  to  her  relations  even  on 
a  visit,  and  stayed  a  night  or  two,  for  her  husband  to  make  a 
present  of  beer  or  of  a  goat  to  them  when  he  went  to  ask  her 
to  return.  If  a  woman  ran  away  repeatedly,  the  husband 
would  probably  fetch  her  back  two  or  three  times  ;  after 
that  he  would  leave  her,  and  she  would  be  known  as  a  bad 
woman.  The  husband  would  then  claim  the  dowry-fee  from 
the  clan,  and  she  would  be  free.  ''''-''' 
Women  The  King,  when  pleased  with  a  chief  or  with  a  peasant  for 

given  by  .  ,         ,  ,  ,      .        ,  .  . ,         ,„.  ■■ 

the  K^ng    service  rendered,  would  give  him  a  wife.     The  woman  in  such 
to  men  to   a  case  was  regarded  as  a  slave,  though  the  husband  could  not 

be  their  ,,  ,  •      i-i  -r  ,  .    _ 

wives.        sell  her ;  in  like  manner,  if  a  chief  gave  one  of  his  peasants 


Digitized  by  Microsoft® 


Ill  MARRIAGE 


93 


a  wife,  she  could  not  be  sold,  though  she  ranked  as  a  slave. 
Under  these  circumstances  the  man  asked  the  woman  who 
her  people  were,  and  took  her  to  her  father,  or  to  some  of  her 
clan,  with  a  goat  and  some  beer ;  he  then  shaved  her  head, 
whereupon  she  became  his  legitimate  wife  and  could  never 
leave  him.  At  his  death  she  became  the  property  of  his  heir. 
^The  good  qualities  which  the  Baganda  look  for  in  a  girl  are 
diligence  in  her  work,  obedience  to  her  guardians  and  parents, 
a  good  idea  of  cultivation,  and  ability  to  cook.  '"Teatures, 
appearance,  and  age  did  not  weigh  much  with  the  peasant, 
only  a  man  would  assure  himself  that  the  woman  was  free 
from  disease,  especially  from  leprosy.  The  King  and  the 
chiefs  were  more  particular  about  the  appearance  of  their 
wives  ;  the  King  showed  a  preference  for  women  with  a  light 
skin,  and  a  face  of  the  type  of  the  Bahima,  which  was  like 
that  of  the  European. 

Frequently,  when  a  chief  heard  of  a  girl  who  was  reported  Wives  and 
to  be  good  looking  and  a  hard  worker,  he  would  send  to  her  tions*^^  '"^ 
guardian,  and  tell  him  that  he  wished  to  marry  her ;  the  placed  on 
guardian  would  then  send  the  girl,  and,  if  the  chief  was 
pleased  with  her,  he  would  take  her  to  wife,  sending 
ample  presents  to  her  relations,  often  several  cows  and 
a  number  of  goats,  and  many  pots  of  beer.  Most  people 
liked  women  with  a  tendency  to  steatopygy.  Chiefs 
frequently  took  into  their  enclosures  girls  too  young  to 
marry,  placing  them  under  the  care  of  responsible  women, 
who  kept  them  from  impropriety  with  men,  until  they  were 
marriageable.  Each  bride,  on  entering  on  her  wifely  duties, 
was  given  a  new  hoe,  a  water  pot,  a  cooking  pot,  and  a  basket 
in  which  to  carry  food.  If  a  woman  used  her  hoe,  until  the 
handle  was  worn  through  and  broke  from  genuine  wear,  her 
husband  gave  her  a  goat  as  a  present,  because  she  had  been 
so  diligent  in  digging.  Every  man  who  could  afford  it,  gave 
his  wife  a  maid  to  wait  on  her,  and,  if  he  was  rich,  he  gave 
her  a  slave  to  draw  water  and  bring  firewood.  A  peasant 
often  secured  one  of  his  relatives  to  act  as  maid  to  his  wife, 
and  to  help  her  in  the  work.  Both  the  King  and  the  chiefs 
exercised  a  certain  amount  of  restraint  over  their  wives,  who 
could   only  visit  or   see  other  people  with  their  husband's 


Digitized  by  Microsoft® 


94 


THE   BAGANDA  chap. 


consent.  Wives  always  lived  in  the  vv^omen's  quarters,  and  no 
man  could  enter  these  without  the  husband's  permission. 
The  houses,  and  even  the  gardens,  in  the  capital  were 
enclosed  in  high  reed-fences,  which  were  so  guarded  that  a 
woman  could  only  converse  ■  with  those  of  her  own  sex,  or 
with  such  men  as  her  husband  allowed  her  to  see.  The 
women's  quarters  were  behind  the  husband's  house  ;  each  wife 
had  her  own  house  inside  this  enclosure  ;  she  would  go  to  her 
husband's  house  by  invitation,  and  at  other  times  live  with 
her  maids  in  her  own  house.  The  entrance  to  the  women's 
quarters  was  guarded  by  a  trusted  servant,  who,  if  he  failed 
in  his  duty,  paid  the  penalty  with  his  life,  or  with  some 
terrible  mutilation  in  the  event  of  his  life  being  spared.  His 
house  was  near  the  gate,  and  he  could  not  leave  his  post 
without  his  master's  permission.  A  chief  had  several  trusted 
gate-keepers  ;  each  of  these  would  be  on  duty  for  a  month  at 
a  time,  and  would  then  go  away  for  several  months,  while 
others  filled  his  office.  The  women  were  allowed  to  visit 
certain  relations  of  their  own,  if  they  obtained  their  husband's 
consent,  and  had  a  proper  escort  to  take  them.  The  King's 
wives  sometimes  went  out  two  or  three  together ;  the  King's 
pages  escorted  them,  chasing  away  anyone  who  remained  in 
the  road,  or  who  tried  to  pass  them.  People  were  expected  to 
cede  the  road  to  these  ladies,  and  anyone  failing  to  comply 
with  the  custom  was  severely  handled  by  the  pages ; 
markets  and  houses  were  plundered  by  the  pages  as  they 
went  along,  and  the  people  thought  themselves  fortunate  if 
they  escaped  without  broken  limbs.  The  chiefs  sent 
responsible  persons  with  any  of  their  wives  who  wished  to 
visit  a  friend  ;  in  no  case  was  a  woman  of  position  allowed  to 
walk  abroad  alone.  The  escort  had  to  report  to  the  husband, 
what  had  happened,  and  to  whom  the  ladies  had  spoken, 
while  they  were  out. 
A  wife's  ^  The  principal  and  primary  duty  of  a  wife  was  to  cultivate 
her  garden,  and  next  came  cooking.  In  large  establishments, 
where  there  were  a  number  of  wives,  these  took  turns  to  cook 
for  the  husband  and  his  friends  ;  each  important  wife  cooked 
for  a  month,  having  many  subordinates  to  assist  her. ''-'  The 
wives  seldom  took  their  meals  with  the  husband,  unless  he 


Digitized  by  Microsoft® 


duties. 


Ill  MARRIAGE  95 

asked  them  to  join  him  when  he  was  alone.  One  wife  dished 
up  the  meals  and  waited  upon  her  lord,  but  otherwise  the 
wives  had  their  meals  in  their  own  enclosures.  They  also  had 
to  make  their  husband's  bed,  clean  out  the  grass  on  the  floor 
which  was  used  as  a  carpet,  and  renew  it  with  freshly-prepared 
grass.  They  carried  water  from  the  well,  and  also  brought 
in  the  fire-wood,  unless  the  husband  was  wealthy  enough 
to  have  slaves  or  servants  to  do  this  menial  work.  In  a  large 
establishment  there  were  not  only  many  wives,  but  also  girls 
who  were  destined  later  on  to  become  wives  of  the  chief,  and 
further,  there  were  women  from  the  husband's  clan,  sisters  or 
other  elderly  women,  who  acted  as  guardians  to  the  girls  until 
they  were  given  in  marriage.  The  King  and  the  leading  chiefs 
employed  numbers  of  women  to  cultivate  and  cook  for  them, 
because  their  followers  were  entirely  dependent  upon  them 
for  food,  and  they  had  to  entertain  numbers  of  guests  daily. 
It  was  the  custom  for  any  person  known  or  unknown,  to  sit 
down  and  partake  of  a  meal,  if  he  came  while  one  was 
in  progress  ;  he  needed  no  invitation,  but  joined  the  party 
as  a  matter  of  course.  The  wives  of  peasants  were  not 
subject  to  the  same  restrictions  as  the  wives  of  a  chief, 
because  they  lived  in  the  country,  where  the  population  was 
scattered,  and  where  there  were  large  tracts  of  plantains, 
and  the  houses  were  some  little  distance  away  from  each 
other.  A  peasant's  wife  needed  no  one  to  guard  her,  because 
the  men  were  either  away  at  work,  or  were  engaged  in 
hunting.  Peasant  women  had  large  plantain  gardens  to  keep 
in  order,  and  cooking  to  do,  and  frequently  they  assisted 
their  husbands  in  preparing  the  building  materials  for  the 
work  demanded  of  them  by  their  chiefs.  The  women  cut 
and  cleaned  reeds  ;  they  also  cut  the  grass  for  thatching  ;  they 
weeded  the  roads  ;  and  they  carried  food  into  the  capital  for 
their  husbands'  chief.  Their  lives  were  lived  chiefly  in  the 
open,  and  they  were  a  hardy,  strong  race.  Their  leisure  time 
they  filled  with  basket-  and  mat- making.  Peasants  seldom 
had  more  than  two  or  three  wives,  indeed,  the  majority  of 
them  had  only  one  wife.  With  them  the  wife's  taboos  were 
not  so  strictly  observed  as  in  the  case  of  chiefs  and  wealthier 
people.    A  chief  held  altogether  aloof  from  his  wife  during  her 


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96 


THE   BAGANDA 


CHAP. 


Newly 
married 
couples' 
choice  of 
dwelling- 
place. 


Re- 
marriage 
of  widows. 


periods  of  menstruation  ;  she  would  warn  him,  if  he  came 
near  her,  or  send  him  word,  if  he  wished  to  see  her,  and  she 
would  be  permitted  to  remain  in  seclusion.  She  was  not 
allowed  to  touch  anything  that  belonged  to  her  husband,  nor 
to  sit  on  his  mat,  nor  to  cook  his  food  ;  the  expressions 
commonly  used  to  describe  a  woman's  condition  at  such 
times  show  how  complete  was  the  seclusion,  namely,  '  to  sit 
outside,"  or  "to  be  at  peace."  To  touch  any  of  the  husband's 
weapons  or  implements  at  this  time  was  equivalent  to  wishing 
him  dead,  or  to  working  magic  to  compass  his  death. 
While  a  wife  was  nursing,  she  was  also  separated  from  her 
husband.  In  each  of  the  above  cases  the  peasant  had  to 
modify  his  taboo ;  his  wife  was  obliged  to  cook  for  him 
during  the  time  of  menstruation,  and  to  live  with  him  while 
she  was  nursing  her  child. 

Young  men  after  they  married  preferred  to  go  and  live 
with  some  chief  at  a  distance  from  their  own  or  their  wives' 
parents,  though  sometimes  the  bride's  father  asked  his 
son-in-law  to  live  near  him,  and  to  help  him  in  his  duties 
for  his  chief.  A  young  man  did  not  build  his  house  until 
after  his  marriage  ;  if  he  had  built  it  earlier  he  would  have 
been  asked  whether  he  meant  to  take  other  women,  and  to 
live  an  improper  life.  He  married,  and  he  and  his  wife  lived 
with  some  friend  while  he  was  building  his  own  house  ;  his 
wife  meanwhile  obtained  a  garden,  and  set  about  cultivating, 
in  order  to  supply  the  food. 

When  a  widow  wished  to  remarry,  she  told  her  brother  that 
she  was  tired  of  looking  after  the  grave  of  her  late  husband, 
and  wished  to  marry  again.  Her  brother  had  first  to  settle 
the  matter  with  the  clan,  and  they  had  to  repay  the  relations 
of  the  deceased  husband  the  dowry  which  he  had  given  ; 
when  this  was  done  the  woman  re-entered  her  clan,  and  was 
married  in  the  ordinary  way.  If  a  widow  had  children  she 
did  not  remarry,  but  devoted  herself  to  her  children,  and 
continued  to  live  at  the  grave  of  her  late  husband.  If  she 
did  not  live  a  chaste  life,  no  one  took  any  notice,  unless  she 
was  with  child,  when  it  became  a  scandal  in  the  clan.  The 
man  who  had  committed  adultery  with  her  had  to  pay  the 
clan  of  the  deceased  husband  heavily  for  his  fault ;  the  fine 


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Ill  MARRIAGE  g; 

often  ran  to  several  cows,  or  several  loads  of  barkcloths. 
When  a  man  wished  to  marry  a  widow,  he  first  paid  the 
deceased  husband  a  barkcloth  and  a  fowl,  which  he  put  into 
the  little  shrine  at  the  grave  ;  in  this  way  he  imagined  he 
could  pacify  the  ghost. 

Once  a  woman  had  given  her  consent  to  marry,  by  allow-  The 
ing  her  uncle  and  her   brother  to   drink  the   beer   she   had  ""^"'^8^ 

vow  was 

poured  out,  she  was  bound  to  the  man  ;  it  was  impossible  for  binding. 
her  to  leave  him,  unless  he  agreed  to  accept  the  full  amount 
of  the  dowry  paid,  and  this  was  difficult  for  a  woman  to 
procure.  A  man  did  not  trouble  to  divorce  his  wife,  if  she 
was  unfaithful ;  he  merely  neglected  her  by  not  inviting  her 
to  share  his  couch,  and  reduced  her  to  the  status  of  a  slave, 
often  leaving  her  with  very  scanty  clothing.  As  a  rule 
women  outlived  men  ;  they  did  not  run  the  same  risks.  The 
men  were  in  danger  of  being  caught  to  make  up  the  requisite 
number  for  the  human  sacrifices,  and  war  killed  many  ;  or  they 
incurred  the  wrath  of  their  chief,  or  of  the  King,  so  that  only  a 
small  percentage  of  them  reached  old  age,  and  died  from 
senile  decay.  The  women  on  the  other  hand  were  seldom 
captured  as  sacrificial  victims,  and  when  their  husbands  were 
killed  for  various  offences,  their  own  lives  were  spared.  It 
was  therefore  no  uncommon  thing  to  see  infirm,  white-headed 
old  women.  On  the  other  hand,  the  hard  life  which  they 
lived,  and  the  small  care  which  they  took  of  themselves, 
carried  off  many  of  them  at  the  age  of  about  sixty.  There 
were  far  more  women  than  men  in  the  country,  indeed  some  of 
the  old  people  say  that  there  were  fully  three  women  to  one 
man,  and  that  more  girls  than  boys  were  bom.  Prior  to  the 
coming  of  the  Arabs  in  King  Suna's  reign  the  death-rate 
among  infants  was  not  so  high  as  in  later  years,  when 
specific  disease  had  become  rife,  and  had  begun  to  tell  upon 
the  children. 


H 


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CHAPTER   IV 

SICKNESS,   DEATH,  AND   BURIAL 

Causes  of  DEATH  from  natural  causes  rarely  presented  itself  to  the 
death.  native  mind  as  a  feasible  explanation  for  the  end  of  life  ; 
illness  was  much  more  likely  to  be  the  result  of  malice  finding 
vent  in  magical  art.  Death  was  the  outcome  of  sickness 
which  the  skill  and  art  of  the  medicine-man  had  failed  to 
overcome.  Sometimes  the  cause  of  sickness  could  be  traced 
to  the  direct  influence  of  a  ghost  which  would  not  be  pro- 
pitiated :  or  again  it  might  be  that  the  god  Walumbe  had 
need  of  a  person,  and  accordingly  nothing  could  save  him. 
If  we  bear  these  general  observations  in  mind,  we  shall  be 
better  able  to  understand  the  customs  attending  sickness  and 
death,  and  the  treatment  of  the  native  by  the  medicine-man. 
Any  illness  of  the  King  was  generally  attributed  to  ghosts, 
because  no  human  being  would  dare  to  practise  magic  upon 
him  ;  when  anything  was  the  matter  with  him,  the  whole 
country  was  afraid  lest  he  should  die,  and  everyone  did  what  in 
TheKing'shim  lay  to  hasten  his  recovery.  When  the  King  fell  sick,  he 
was  said  to  have  a  cold  (senyiga),  and  this  pretence  was  kept 
up  during  the  whole  time  that  his  illness  lasted,  unless  it  was 
proved  that  he  had  some  stomach  trouble.  All  the  skill  in 
the  land  was  at  his  disposal  and  all  the  priests  of  the  gods  of 
the  land  came  together  to  diagnose  his  disorder.  If  he  died, 
he  was  supposed  to  have  offended  one  of  the  gods  by  robbing 
the  temple ;  or  else  his  death  was  thought  to  have  been  caused 
by  one  of  the  ghosts.  The  only  living  people  whom  the  King 
feared  were  the  widows  of  his  father  who  had  sons  whom 
they  wished  to  see  on  the  throne.     Influenced  by  such  fears 


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sickness. 


CH.  IV      SICKNESS,  DEATH,  AND   BURIAL  99 

he  made  these  widows  prisoners  as  soon  as  he  ascended  the 
throne,  and  kept  them  in  strict  confinement  until  their  sons 
died.  This  was  the  former  custom,  but  in  more  recent  times 
the  King  was  wont  to  capture  all  the  princes  and  had  them 
put  to  death,  in  order  to  ensure  peace :  in  the  case  of  King 
Mutesa  his  Mother  took  this  step  for  him,  and  put  the  princes 
to  death  by  starvation. 

When  a  man  fell  sick,  his  wife  immediately  consulted   the  Treatment 
nearest  medicine-man,  who  came,  and  by  consulting  the  oracle  ^ckness. 
was  able  to  tell  what  was  the  cause  of  the  sickness,  and  also 


-1 

^^J^pB^M^^y>^7]^^^_ 

FIG.    19. — CUPPING    HORNS   AND   BURNING   IRONS. 

to  prescribe  for  the  patient.  If  he  was  suffering  from  head- 
ache only,  the  usual  remedy  was  to  bleed  him,  in  order  to 
relieve  him  of  the  alien  matter  introduced  into  his  head  by 
means  of  magic,  or  by  some  ghost.  When  the  cup  was 
removed,  the  blood  was  poured  into  a  leaf,  and  examined  by 
the  medicine-man,  who  invariably  found  something  which  had 
been  drawn  out  in  the  cupping-process  to  account  for  the 
headache.  The  method  of  cupping  was  to  apply  one,  and 
sometimes  two  cups,  as  the  case  demanded  :  these  were  short 
ends  of  horns,  generally  the  tips  of  cows' horns  about  three 
inches  long ;  at  the  tip  a  small  hole  was  made,  to  create  a 
vacuum.  The  medicine-man  shaved  the  hair  from  the  side  of 
the  head,  if  he  meant  to  cup  the  head  ;  washed  the  place  with 

H  2 


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lOO  THE   BAGANDA  chap. 

water ;  took  a  sharp  knife  and  made  a  number  of  scratches 
or  slight  incisions  ;  again  wetted  the  place  over  the  scratches, 
applied  the  cup  to  the  head,  and  sucked  out  the  air,  having 
in  his  mouth  a  little  plug  of  leaf  or  grass,  which  he  put  into 
the  hole,  while  still  sucking  out  the  air.  For  headache  he 
usually  cupped  in  two  places,  one  on  either  side  of  the  head. 
Cupping  was  practised  for  headache,  for  coughs  (when  they 
cupped  the  lungs  on  the  back),  for  deep  seated  abscesses  in 
the  arms  and  legs,  and  sometimes  for  pleurisy  in  the  side. 
The  horns  were  left  on  the  patient,  until  the  medicine-man 
thought  that  he  had  drawn  enough  blood.  In  other  kinds  of 
illness  the  medicine-man  who  threw  the  pieces  of  leather  ^ 
was  consulted,  and  prescribed  for  the  patient.  A  man's  wife 
was  required  to  send  messengers  to  his  clan,  to  let  them  know 
that  he  was  unwell,  whereupon  some  members  of  the  clan 
would  go  at  once  to  nurse  him.  Though  the  wife  was  looked 
upon  as  head  nurse,  she  dared  not  be  left  alone  with  the 
patient,  lest — in  the  event  of  his  dying — the  members  of  his 
clan  should  bring  an  accusation  against  her  of  having  caused 
his  death.  The  remedies  applied  were  often  herbs  which 
skilled  medicine-men  had  found  useful,  for  though  a  medicine- 
man worked  magic,  yet  he  also  administered  drugs,  and  did 
his  utmost  to  relieve  the  sick  person,  and  to  retain  his  own 
reputation  as  a  doctor.  In  some  kinds  of  illness  it  was 
thought  advisable  to  apply  a  small  burning  iron,  made  of 
three  pieces  of  iron  about  a  quarter  of  an  inch  thick  and  four 
inches  long,  which  were  welded  together  at  one  end,  and 
pointed  to  a  spike  fitting  into  a  wooden  handle,  so  that  it 
could  be  put  into  the  fire,  and  made  quite  hot,  and  applied  to 
the  place  where  the  pain  was.  Three  blisters  were  usually 
made,  which  were  supposed  to  give  relief,  and  above  all  to 
drive  out  the  cause  of  the  pain.  For  fever  the  medicine-men 
administered  herbs,  which  had  to  be  drunk  from  one  of  the 
fetiches  ;  this  was  said  to  increase  their  potency.  Phthisis 
was  always  said  to  be  caused  by  the  ghost  of  some  ancestor 
who  had  died  of  the  complaint,  and  unless  the  ghost  could  be 
propitiated,  it  would  kill  the  patient.  The  expectorations  from 
such  a  person  were  greatly  dreaded  as  being  a  channel  for  the 

1  See  below,  pp.  338,  339. 


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IV  SICKNESS,  DEATH,  AND   BURIAL  loi 

ghost's  malign  influence  over  any  one  who  came  into  contact 
therewith. 

The  provision  of  an  animal  or  fowl  (kyonzira),  to  which 
sickness  was  transferred,  was  a  favourite  treatment  of  the 
medicine-man  ;  he  followed  this  up  with  herbs,  which  he 
administered  to  his  patient,  and  from  time  to  time  he  washed 
him  from  head  to  foot  with  warm  water  infused  with  herbs. 
The  diet  allowed  to  the  patient  was  generally  a  liberal 
one ;  good  soup,  and,  if  he  was  feverish,  the  plantain  wine 
(mubisi). 

When  the  patient  was  said  to  be  possessed  by  a  ghost,  it  Exorcis- 
was  exorcised  by  making  the  patient  inhale  smoke.     Some- '"^  gliosis, 
times  the  entire  hut  was  fumigated  with  herbs,  slowly  burned 
in  a  pot  in  the  closed  house.     This  was  done  to  smoke  out 
evil  influences  of  any  kind.     A  common  cause  of  sickness  was  i 
neglect  of  the  graves   of  ancestors  ;    the    ghosts  were    then 
^ngry,  and  had  to  be  propitiated  before  the  remedies  of  the  ! 
medicine-man  would  be  of  any  avail.     Women  were   often 
said  to  suffer  because  some  man  had  fallen  in  love  with  them, 
had  made  advances  to  them  which  they  had  repelled,  and  had 
then  gone  away  and  worked  magic  on  them.     Sometimes  a  Unfaith- 
husband   had   been   unfaithful,  when   he  should  have   been  J^"'"^^^  °" 

'  the  part 

keeping  a  continence-taboo  ;  in  such  a  case  the  medicine-man  of  a 
took  some  of  the  urine  from  each  of  the  offending  parties,  ""^°^"" 

h-^   _  o  r  '  a  cause  or 

mixed  with  herbs,  and  rubbed  it  on  the  chest  of  the   sick  sickness. 
woman,   after   which    the    ordinary   remedies    would    avail. 
Again,  a  husband  might  be  jealous  of  his  wife  because  she 
was  admired  by  a  superior  chief;  in  such  a  case  he  feared  to 
adopt  the  usual  flogging  remedy,  and  therefore  used   magic 
and  caused  her  to  fall  ill.     Infants  (it  was  thought)  were  born  Infants' 
delicate  because  the  mother  had  eaten  some  kind  of  forbidden  ^''^'^ne^^- 
food  prior  to  the  child's  birth,  and  broken  a  taboo,  and  the 
penalty  was  visited  upon  the  child  in  the  shape  of  skin  disease 
(munyu),  or  swelling  in  its  side  (nyonyi).     The  bones  of  some 
bird  prescribed  by  the  medicine-man  were  obtained,  and  either 
pounded  and  mixed  with  herbs  or  boiled  and  given  to  the 
child    to   drink,  and    this   formed   the   remedy.     Sometimes 
children  were  troubled  by  the  ghost  of  the  father's  sister ;  it 
had  to  be  appeased  if  possible,  and,  if  that  was  impossible,  it 


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I02  THE   BAGANDA  chap. 

was  caught  by  the  medicine-man  in  a  gourd  or  pot  and 
secured,  and  taken  away  to  a  plot  of  waste  land  or  drowned 
in  the  river.  The  reason  which  was  assigned  for  the  ghost  of  an 
aunt  troubling  the  children  was  that  her  brother  had  neglected 
to  appoint  one  of  their  number  as  the  heir  and  successor  to 
the  deceased  sister ;  the  ghost  accordingly  was  angry,  and 
caused  the  children  to  fall  ill.  It  was  the  common  belief  that, 
as  soon  as  a  girl  had  been  appointed  as  heir,  the  ghost  would 
cease  to  trouble  the  family.  Amakiro  was  another  illness 
common  to  children  caused  by  the  father  having  had  inter- 
course with  one  of  his  other  wives  before  he  had  completed 
the  taboos  with  the  mother  of  the  child,  or  by  his  having 
committed  adultery.  Again,  if  the  mother  of  the  child  com- 
mitted adultery,  either  before  the  child  was  born  or  while  she 
was  nursing  it,  the  child  would  contract  this  disease.  The 
sickness  was  characterised  by  nausea  and  general  debility, 
which  nothing  would  cure  until  the  guilty  persons  had  con- 
fessed their  guilt  and  performed  the  kukansira  ^  ceremony. 
A  woman  who  was  subject  to  miscarriage  was  said  to  have 
a  hot  inside,  and  she  had  to  be  treated  for  it  by  the  medicine- 
man, or  the  miscarriage  might  be  the  result  of  adultery.  If 
the  husband  gave  any  clothing  to  his  mother  or  to  her  sisters 
and  they  placed  it  upon  his  wife's  bed,  it  would  cause  her  to 
fall  ill  of  a  sickness  called  buko.  Bubonic  plague,  which 
had  been  known  for  many  years,  was  more  feared  than  any 
other  sickness.  The  inhabitants  fled  from  the  place  at  once 
when  it  appeared,  and  sought  the  aid  of  the  god  of  plague 
to  stay  it.  People  immediately  became  alarmed  and  fled 
from  a  place  if  they  found  rats  dead  or  dying.  Small-pox 
was  also  feared,  though  the  patients  were  seldom  isolated  ; 
they  were  treated  and  nursed  in  their  homes.  This  disease 
was  generally  contracted  by  men  engaged  on  a  war  expe- 
dition, and  was  supposed  to  be  caused  by  the  enemy.  During 
his  illness  the  patient  was  given  water  in  which  fish  had  been 
boiled  to  quench  his  thirst,  or  water  mixed  with  butter, 
which  kept  his  throat  moist.  An  egg  was  rubbed  over  the 
eyes  daily  to  prevent  him  from  becoming  blind  ;  and  when 
the  pox  formed,  they  were  pricked  with  a  thorn  taken  from 

'   Sec  p.  72. 


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IV  SICKNESS,  DEATH,  AND  BURIAL  103 

the  tip  of  the  palm  leaf,   and    then    wiped  with   a   sponge 
made  from  the  stem  of  the  plantain. 

A  vapour  bath  was  a  favourite  remedy  for  fever  ;  the  patient  Treatment 
was  stripped  and  placed  in  a  sitting  position  on  the  floor,  a  °^^^^"- 
pot  of  hot  embers  was  placed  beside  him,  and  he  and  the  pot 
were  both  covered  over  with  a  barkcloth  ;  soon  the  perspira- 
tion poured  from  him,  and  he  felt  better.  During  illness  the 
patient  was  not  onl)^  nursed  by  his  wives,  but  the  house  was 
crowded  with  relatives  and  friends,  for  it  was  considered  an 
unfriendly  act  not  to  send  to  inquire  after  a  sick  man. 
Hence  from  morning  to  night  the  house  was  never  free  from 
friends  and  relatives,  who  talked  freely,  and  every  now  and 
again  uttered  some  words  of  sympathy  with  the  sufferer.  The 
main  duties,  however,  devolved  upon  the  patient's  wives,  and 
they  were  with  him  both  by  day  and  by  night. 

When  the  King  was  ill,  and  there  was  no  hope  held  out  for  TheKing's 
his  recovery,  the  Katikiro,  the  Kimbiigwe,  the  Kibare,  and  '^^''*- 
one  or  two  other  important  chiefs  stayed  constantly  with  him, 
and  kept  out  most  of  his  wives,  because  they  crowded 
around  him  so  much ;  indeed  the  wives  are  said  to  have 
killed  one  king  by  lying  upon  him,  when  they  thought  he  was 
dead.  Those  admitted  into  the ,  sick  chamber  were  the 
Kadithibare,  the  Nanteza,  the  Kabeja,  and  the  Miisibika,  and 
even  they  were  kept  under  control,  and  were  pledged  to 
secrecy  as  regards  the  serious  nature  of  the  illness.  Outside 
no  one  was  told  that  the  King  was  dangerously  ill ;  and  even 
when  death  had  taken  place,  it  was  kept  secret  as  long  as 
possible,  in  order  to  give  the  Katikiro  time  to  take  measures 
for  guarding  the  capital,  and  to  confer  with  his  compeers  as 
to  which  prince  was  to  be  placed  upon  the  throne.  In  some 
instances  the  secret  was  kept  for  two  days  ;  then,  when  all 
the  preparations  were  complete,  the  sacred  fire  at  the 
entrance  of  the  royal  enclosure  was  extinguished,  and  the 
chief  who  had  charge  of  it,  was  strangled  by  the  fireplace. 
No  sooner  was  this  done  than  the  cry  of  wailing  began,  the 
drums  beat  the  death  rhythm,  and  the  country  knew  what 
had  occurred,  though  no  one  was  allowed  to  refer  to  the 
King's  death  otherwise  than  by  .saying:  "The  fire  is 
extinguished."     A    wild   state   of  disorder   ensued,  anarchy 


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104  THE   BAGANDA  CHAP. 

reigned,  people  tried  to  rob  each  other,  and  only  chiefs  with  a 
strong  force  were  safe,  even  the  smaller  chiefs  being  in  danger 
from  stronger  chiefs,  who  did  as  they  liked  during  the 
short  interregnum.  It  was  the  duty  of  the  Katikiro,  the 
Kimbiigwe,  and  the  Kasuju  to  appoint  a  new  King  as  soon  as 
possible,  in  order  to  prevent  a  civil  war.  In  the  meantime, 
the  Queen  (Lubuga)  took  charge  of  the  body  of  her  brother  ; 
she  had  it  conveyed  into  one  of  the  large  houses  near  the 
entrance  to  the  royal  enclosure,  where  it  was  washed,  and 
laid  upon  a  bed  covered  with  barkcloths  ;  the-  hands  were 
crossed  on  the  breast,  and  the  great  toes  were  tied  together 
by  a  cord  with  two  beads  on  it.  The  Queen  had  to  remain 
with  the  body  by  day  and  by  night,  until  it  was  removed  to  the 
country  for  embalming.  The  wives  of  the  King  were  beside 
themselves  with  grief,  calling  upon  their  lost  husband  to  come 
back,  reminding  him  of  his  favours,  and  asking  him  all  kinds 
of  questions  in  the  loudest  tones  of  wailing  and  grief.  No 
sooner  was  one  wearied  out,  than  another  took  up  the  cry, 
and  often  two  or  three  wailed  together,  so  that  the  noise  was 
deafening.  They  beat  upon  their  breasts,  and  painted  them 
with  wood  ashes  ;  they  went  unkempt,  wearing  girdles  of 
withered  plantain-leaves.  Outside  also  everyone  wore  a 
plantain-leaf  girdle,  and  no  one  was  allowed  to  shave  his 
head  ;  the  whole  country  was  plunged  into  mourning,  and  all 
work  ceased. 
Embalm-  When  the  new  King  had  been  chosen  he  was  conducted  to 
Kmg's^  the  body  of  his  father,  and  was  given  a  new  barkcloth  by  the 
body.  Mugema,  which  he  threw  over  the  body,  after  looking  for 
a  few  moments  upon  the  face.  The  Mjigema's  representative 
and  the  Kagds  were  then  permitted  to  take  the  body  to 
Busiro,  for  the  purpose  of  embalming  it  and  preparing  it  for 
burial.  Some  of  the  bodyguard  went  with  the  body,  and  the 
representatives  of  the  two  chiefs  just  mentioned  attended  to 
the  ceremonies.  The  body  was  taken  to  Kireka,  where 
the  first  part  of  the  embalming  ceremonies  took  place. 
Sabaganzi,  the  brother  of  the  late  King's  Mother,  went  with 
the  two  chiefs'  representatives  to  superintend  the  embalming 
of  the  body.  The  Mugema  in  the  meantime  removed  all  the 
royal  drums,  and  guarded  them  in  his  own  enclosure,  so  that 


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IV  SICKNESS,  DEATH,  AND   BURIAL  105 

no  rebel  prince  might  secure  them  and  get  himself  proclaimed 
king.  The  Kago,  the  Kimbugwe,  and  the  Sabaganzi  went 
out  of  office  at  a  king's  death,  though  they  still  retained  their 
titles  as  officers  to  the  late  King.  The  new  King  appointed 
chiefs  to  these  offices  as  soon  as  he  had  covered  the  face  of 
the  corpse,  before  he  left  the  capital  to  be  crowned.  Members 
of  the  bodyguard  did  the  embalming ;  they  first  disembowelled 
the  corpse,  and  washed  the  bowels  (after  removing  all  fluids 
from  them)  several  times  in  beer ;  this  beer  had  then  to  be 
drunk  by  some  of  the  widows  and  by  the  chiefs  engaged 
in  the  work  of  embalming.  After  the  washing  was  finished, 
the  bowels  were  spread  out  in  the  sun  and  dried  ;  they  were 
then  ready  to  be  replaced  in  the  body.  The  body  was  dried 
with  barkcloths,  and  squeezed  until  every  drop  of  fluid  had 
been  extracted  from  it.  It  was  also  washed  with  beer,  and 
the  beer  had  to  be  drunk  ;  nothing  from  the  washing  might 
be  thrown  away. 

The  royal  widows  were  guarded  by  the  King's  orders,  and  Rpyai 
were  not  allowed  to  go  out  during  the  time  of  mourning  ; 
those  who  had  children  by  the  late  King  were  put  under 
a  strong  guard,  and  were  closely  watched,  lest  they  should 
work  magic  upon  the  new  King,  and  so  secure  the  throne  for 
one  of  their  sons. 

At  the  end  of  three  months  the  body  of  the  King  was 
removed  from  Kireka  to  Temengalo,  where  the  ceremonies 
were  carried  on  for  another  two  months.  Each  time  the  body 
was  removed  it  was  carried  feet  first,  for  it  was  a  custom 
never  to  carry  a  living  person  feet  first,  and  never  to  carry 
a  corpse  head  first.  From  Temengalo  the  body  was  carried 
to  Gayaza,  whither  the  deceased  King's  herdsman  brought 
butter  for  smearing  it. 

Immediately  after  the  new  King  had  been  chosen,  his 
mother  was  brought  forward  from  among  the  widows,  and 
when  she  had  proved  her  identity,  her  brother  was  also 
brought  forward,  and  escorted  to  the  body  of  the  dead  King  ; 
a  knife  was  then  handed  to  him,  and  with  this  he  cut  the 
cord  which  bound  the  great  toes  together ;  he  also  took  the 
two  beads  off  the  cord,  and  put  them  round  his  neck,  wearing 
them  as  a  sign  of  his  office  of  King's  uncle  (Sabaganzi). 


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io6  THE   BAGANDA  chap. 

Burial  of  The  new  Kago  and  the  King's  uncle  Sabaganzi  received  a 
Uie  King,  new  barkcloth  from  the  King,  and  the  Kago  undertook  the 
ceremony  of  taking  leave  of  the  deceased.  He  had  the  bark- 
cloth  smeared  with  butter,  and  spread  it  over  the  body  ;  the 
body  was  then  wrapped  in  other  barkcloths,  and  taken  to 
Merera,  the  Kago  and  the  Sabaganzi  accompanying  it.  On  the 
way  they  passed  by  the  residence  of  a  chief  named  Lwambirizi, 
to  whom  they  explained  that  they  were  going  to  bury  the  late 
King  ;  Livavibirizi  thereupon  took  a  hoe,  and  walked  in  front 
of  the  procession  with  the  hoe  as  far  as  Sebi.  In  the  mean- 
time the  AIiLgema  had  been  building  a  tomb  at  Mirera.  The 
chiefs  Kago  and  Sabaganzi  were,  however,  required  to  return 
to  the  new  King  before  they  could  bury  the  body,  and  to  tell 
him  that  they  had  taken  it  to  Mirera,  and  that  they  awaited 
his  instructions.  The  King  appointed  them  in  conjunction 
with  Mugema  to  bury  the  body,  and  ordered  them  to  take 
with  them,  and  to  put  to  death  Kaiita,  the  chief  cook,  Seniti, 
the  chief  brewer,  Sebalija,  the  chief  over  the  herdsmen,  and 
Kalandazi,  who  had  the  care  of  the  King's  well ;  ^  also  the 
following  women  :  Miifumbiro,  the  cook,  of  whom  it  was  said  ; 
"  Her  pot  is  broken,  and  for  whom  should  she  now  work  ?  " 
Musenero,  who  had  charge  of  the  beer,  of  whom  they  said : 
"  Her  beer-gourd  is  broken,  for  whom  should  she  draw  beer?" 
Misibika,  who  had  charge  of  the  bed-chamber,  Mulindamazi, 
who  had  charge  of  the  water,  Minvanika,  who  had  charge  of 
the  late  King's  clothing,  and  Miismnba,  who  had  charge  of 
his  milk-pots  and  milk.  These  men  and  women  were  now 
bound,  and  taken  as  prisoners  to  the  King's  funeral.  When 
they  arrived  at  Mirera,  Kibare  headed  the  procession,  carry- 
ing a  white  fowl,  and  Ltvambirizi  walked  behind  him,  carrying 
the  hoe.  Kibare  called  out  to  Senkaba :  "  We  want  to  see 
you  ;  Uganda  is  dead  ;  we  have  brought  him  for  burial  "  ;  he 
then  presented  Senkaba  with  the  fowl.  The  fowl  was  killed 
and  eaten  by  Senkaba,  by  Gungu  and  his  chief  men,  after 
the  funeral,  and  to  Senkaba  was  given  one  of  the  deceased 
King's  young  widows  to  be  his  wife.  Senkaba  admitted  the 
party  to  his  enclosure,  and  they  told  him  all  about  the  King's 

'  The  chxei  Miisoloza,  who  had  charge  of  tlie  sacred  fire,  had  already  been  put 
to  death.     See  p.  103. 


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IV  SICKNESS,  DEATH,  AND   BURIAL  107 

illness  and  death;  as  soon  as  they  mentioned  his  death, 
Senkaba  dropped  down,  overcome  with  grief,  and  all  his 
attendants  broke  out  into  wailing  for  the  departed  King. 
When  the  wailing  had  lasted  for  some  time,  Senkaba  con- 
ducted the  party  to  a  well-built  house  which  had  been 
prepared  for  the  body,  and  in  which  there  was  a  frame  like 
a  bedstead  for  the  body  to  rest  upon.  Livambirisi  entered 
the  house,  and  dug  a  shallow  grave  under  the  framework 
with  his  hoe  ;  the  body  was  then  carried  in,  and  placed  upon 
the  frame  over  which  barkcloths  had  been  laid  ;  other  bark- 
cloths  were  then  placed  over  it,  and  the  nail-parings  and 
hair,  which  had  been  shaved  during  the  King's  reign,  were 
brought  and  placed  by  the  body.  Thereupon  the  mainpost, 
which  supported  the  house,  was  cut  down,  carried  out,  and 
sent  to  Mugema.  The  tomb  was  filled  with  barkcloths  which 
were  packed  in,  until  there  was  no  room  for  more.  The 
doorway  was  built  with  a  hood  supported  with  posts  on 
either  side,  and  when  the  tomb  was  full  of  barkcloths,  they 
took  out  the  posts  by  the  door,  and  allowed  the  hood  to 
come  down  to  the  ground,  so  that  no  one  could  enter  the 
building  again.  There  were  two  strongly  built  fences  round 
the  tomb,  the  outer  one  being  a  stockade  intended  to  keep 
out  the  wild  animals.  When  the  hood  was  let  down  to  close 
the  tomb,  the  wives  of  the  late  King,  who  had  been  bound, 
were  placed  at  intervals  round  the  tomb  from  the  left  of 
the  doorway  onwards,  and  were  clubbed  to  death  ;  they  also 
had  their  legs  broken,  so  that,  if  they  were  only  stunned, 
they  could  not  escape  ;  the  men  mentioned  above  were  next 
clubbed  to  death  on  the  right  side  of  the  door :  these,  and 
hundreds  more,  were  killed  and  sent  to  attend  upon  the  King, 
who  was  supposed  to  need  them  in  the  other  world.  None 
of  their  bodies  were  buried,  but  they  were  left  where  they  fell 
around  the  tomb.  The  gate  of  the  inner  fence  was  then 
closed  and  secured.  In  the  enclosure  between  the  fences  other 
prisoners  were  killed.  The  outer  fence  was  closed  against 
wild  beasts,  and  three  chiefs  and  their  men,  with  Senkaba  at 
their  head,  guarded  the  bodies  from  wild  animals,  and  kept 
off  the  vultures.  When  the  rites  were  ended,  the  chiefs  of 
the  bodyguard  who  had  been  charged  with  the  embalming 


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io8  THE   BAGANDA  chap. 

ceremonies,  namely,  Sebata,  Mbaja,  and  Mpinga,  returned 
with  the  Kago  and  Sabaganzi  to  the  Mugema,  to  tell  him  that 
the  King  was  buried.  The  chiefs  of  the  bodyguard  were  given 
ninety  women,  ninety  cows,  ninety  goats,  and  ninety  bark- 
cloths,  for  their  duties  of  embalming  the  body  and  burying  it. 
During  the  funeral  ceremonies  the  King  was  in  mourning,  and 
unable  to  take  more  than  a  very  little  daily  exercise  ;  he  lived 
in  a  temporary  house  where  he  awaited  the  news  of  the 
burial.  When  the  chiefs  Kago  and  Sabaganzi  arrived  at 
Mugema's  house  and  told  him  that  the  burial  was  complete, 
he  announced  the  fact  to  the  King  through  the  Katikiro. 
Ending  of  When  the  King  had  appointed  the  day  on  which  the  mourn- 
the  Royal  j^^    ^^g  j.^  (-gase,  he  sent  the  Kas:o  and  the  Sabaganzi  back  to 

mourning.        =•  . 

the  2Iiigeiiia  ;  these  chiefs  then  shaved  their  heads,  washed  and 
changed  their  clothing,  and  put  away  all  signs  of  mourning. 
The  Ulugema  again  sent  them  to  the  Katikiro,  who  again 
presented  them  to  the  King,  and  the  mourning  ended  on  the 
following  day.  In  the  evening  of  the  day  on  which  the 
mourning  ended,  the  c\\\&{  Kalibala,  of  the  Grasshopper  Clan, 
brought  a  gazelle  for  the  King  to  hunt ;  it  was  turned  out 
near  his  enclosure,  and  the  King  hunted  and  killed  it.  This 
was  to  remind  him  that  King  Kimera  hunted  as  he  returned 
from  Bunyoro ;  accordingly  each  king  had  to  observe  the 
hunting  custom  on  ascending  the  throne.  The  following 
morning  the  King  and  Queen  had  their  heads  shaved,  and 
the  chief  Nanzigu  also  had  his  head  shaved,  because  he  had 
been  with  Kimera  when  he  returned  to  Uganda  from  Bunyoro. 
This  particular  chieftainship  has  been  hereditary  from  that 
time,  and  the  chief  has  ■  always  had  his  meals  supplied  by  the 
King  and  has  been  in  close  attendance  on  him  as  a  trusted 
servant.  In  the  evening  the  Mugema  sent  the  royal  drums 
(Nanzigo)  to  the  King,  and  they  were  beaten,  to  let  the  people 
understand  that  the  mourning  had  ended.  The  post  taken 
from  the  tomb  was  brought  into  the  King's  house  and  placed 
upon  the  fire ;  the  Mugema  and  the  chief  Mbaja  had  to  sleep 
one  on  either  side  of  it,  to  keep  it  burning  during  the  night, 
and  at  intervals  they  threw  a  few  cowry-shells  on  the  fire. 
During  the  evening  a  man  was  brought  before  the  King  who 
speared  him  slightly ;  he  was  thereupon  put  to  death,    and 


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IV  SICKNESS,  DEATH,  AND    BURIAL  109 

the  body  was  thrown  into  a  river  under  the  papyrus  roots  ; 
he  was  called  "  The  fowl."  The  drums  warned  the  people  to 
cease  mourning;  no  sign  of  it  might  be  found  anywhere 
under  penalty  of  death.  After  the  King  had  been  crowned, 
two  men  were  brought  to  him  bound  and  blindfolded  ;  the 
King  took  a  bow  and  arrow  and  wounded  one  of  the  men. 
The  second  man  was  freed,  he  was  called  "  He  who  escaped  " 
(Kawonawo),  and  he  -lived  henceforth  in  the  royal  enclosure 
where  he  had  charge  of  the  King's  wives.  The  other  prisoner 
was  taken  with  a  cow,  a  goat,  a  dog,  a  fowl,  the  dust  and  fire 
from  the  King's  house,  and  the  remains  of  the  post  from  the 
King's  house  to  Bunyoro  ;  he  was  the  "  scape-goat "  (kyonzira), 
designed  to  do  away  with  any  uncleanness  which  might  attach 
to  the  King  or  Queen.  One  of  the  leading  Singo  chiefs, 
Kanyolo,  with  a  large  army  conveyed  him  to  the  Bunyoro 
frontier,  and  after  maiming  man  and  animals  he  left  them 
alive,  and  looted  all  that  he  could  from  the  Bunyoro,  and 
returned  to  the  King. 

At  the  end  of  five  months  the  Miigema,  the  Kago,  and  Removing 
the  Sabaganzi  arranged  for  the  removal  of  the  King's  jawbone  *?  'f«^ 
to  make  into  an  &'?n^y  of  the  deceased  King.  They  sent  jawbone. 
three  chiefs  Sabata,  Gungu,  and  Mpinga  to  do  the  work  ; 
Gungu  cut  a  hole  through  the  side  of  the  building,  entered 
the  tomb,  severed  the  head  from  the  body,  and  brought  it 
out ;  the  hole  in  the  tomb  was  filled  up  again,  and  all  thatch 
straws  were  replaced,  and  the  fences  secured.  The  men  took 
the  head  to  the  chief  Kigu  of  the  Civet  Clan  for  examination. 
Ndabirizi,  one  of  the  Mug&ma's  chiefs,  removed  the  jawbone 
by  working  it  from  side  to  side,  until  he  broke  it  away  ;  as 
he  worked,  he  said  :  "  Show  me  your  grandchild."  The  jaw- 
bone was  put  into  an  ant-hillock,  and  left  there,  until  the  ants 
had  eaten  all  the  flesh  from  it.  The  guardians  of  the  jawbone 
built  a  hut  near,  and  watched  the  spot  by  day  and  by  night. 
After  the  ants  had  done  their  work,  the  jawbone  was  taken  to 
the  chief  Kawululu  of  the  Buffalo  Clan,  who  examined  it,  and 
passed  it  on  to  the  chief  Kalogo  Kalenzi,  who  also  examined 
it,  and  then  passed  it  on  to  the  chief  Nkanga  Ndabyabuwoli, 
who  washed  it  thoroughly.  The  men  who  had  brought  it 
returned  home  with  it,  and  washed  it  in  a  mixture  of  beer 


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no  THE   BAGANDA  chap. 

and  milk  ;  in  doing  so  they  had  to  be  careful  not  to  remove 
any  of  the  teeth.  The  skull  was  taken  back  to  Busiro,  after 
the  lower  jawbone  had  been  removed  from  it,  and  was  buried 
with  honour  near  the  tomb.  The  house  in  which  the  body 
was  placed  was  allowed  to  fall  into  decay,  but  the  place  in 
which  the  skull  was  buried  was  kept  in  good  repair,  and 
guarded  by  some  of  the  old  princesses  and  widows.  Some 
old  people  state  that  the  head  was  not  severed,  but  that  only 
the  jawbone  was  worked  out  in  the  manner  described.  The 
jawbone,  after  it  had  been  cleansed,  was  taken  to  Masangazi, 
where  it  was  again  washed  in  milk  and  beer,  and  the  chiefs 
of  the  late  King,  the  Kago,  the  Sabaganzi,  and  the 
Kinibngwe,  drank  the  mixture.  It  went  through  two  or 
three  further  washings  before  it  was  considered  to  be  perfectly 
clean  ;  it  was  then  wrapped  in  a  fine  piece  of  barkcloth  which 
had  been  rubbed  with  butter,  and  was  decorated  with  beads 
and  cowry-shells  which  had  been  collected  during  the  King's 
lifetime  from  people  succeeding  to  chieftainships.  In 
explanation  of  this  we  may  mention  that  it  was  the  custom 
for  each  chief  who  inherited  a  chieftainship  to  pay  one  cowry- 
shell  and  a  bead,  when  he  came  to  thank  the  King  after  being 
installed  into  the  chieftainship  ;  these  beads  and  cowry-shells 
were  preserved  for  the  decoration  of  the  jawbone,  and  were 
called  "The  King's  wealth."  The  decorated  jawbone  was  put 
into  a  wooden  vessel,  called  a  lutiba  which  had  been  made 
for  its  reception  ;  this  vessel  was  itself  wrapped  in  barkcloths, 
until  it  assumed  a  conical  shape  some  two  feet  six  inches  high, 
measuring  eighteen  inches  at  the  base.  It  was  given  to  the 
former  Kago  to  keep,  the  umbilical  cord  was  brought  by  the 
former  Kitnbugwe,  and  they  were  put  side  by  side.  The 
Miigema  then  took  the  new  chiefs,  Kago  and  Sabaganzi, 
to  the  King,  who  told  him  that  the  work  of  "  decorating  the 
King"  was  completed. 
The  A  site  was   next   chosen,  and  the  whole  country  supplied 

for'the       labour    for    building    a    temple  to   receive  the  jawbone    and 
King's       the    umbilical    cord    of    the    King,    and    also    the  umbilical 
jaw  one.    ^^^^  ^j-  ^j^^  ex-Oueen,  and  the   various   officers   to   the  late 
King    were     appointed.      Those   who    had    held    important 
posts    during    his    lifetime   took  the   more    important   sites 


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IV 


SICKNESS,  DEATH,  AND  BURIAL 


1 1 1 


near  the  temple,  and  retained  their  old  titles.  The)'  were 
given  sufficient  land  on  which  to  live  and  support  them- 
selves. The  ex-Queen,  who  during  his  lifetime  had  the  title 
of  Lubuga,  but  was  now  called  Nalinya,  went  to  live  by  the 
entrance  to  the  enclosure  of  the  temple,  and  held  high  rank 
there  ;  numbers  of  his  widows  were  drafted  off  to  live  inside 
the  temple  enclosure.  The  ghost  of  the  King  soon  took 
possession  of  some  man,  who  was  sent  to  the  temple  to  be 


FIG.    20. — TEMPLE   (MALAI.O)   OF    KING'S  JAWBONE. 

the  medium  ;  and  from  that  time  onward  it  was  possible 
to  hold  converse  with  the  late  King,  and  to  hold  receptions  in 
his  temple.  The  chief  who  was  appointed  Katikiro  managed 
the  estates  of  the  dead  King,  though  the  Nalinya  had  to  be 
consulted  about  them.  From  the  time  of  being  chosen  to  live 
in  the  temple  courts,  any  widow  who  died,  or  wished  to 
remarry,  had  to  be  replaced  by  the  members  of  her  clan, 
and  if  the  Katikiro  died,  he,  too,  had  to  be  replaced.  When 
the  reigning  King  died,  the  tomb  of  his  predecessor  lost  much 
of  its  importance,  though  it  was  kept  up  in  a  less  magnificent 


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112  THE   BAGANDA  chap. 

style;  indeed,  no  temple  was  allowed  to  disappear  altogether. 
The  clans  which  had  the  honour  to  supply  the  early  Kings 
with  Katikoros  and  other  chiefs,  have  continued  to  do  so  to 
the  present  time ;  the  continuity  has  been  unbroken  for 
hundreds  of  years.  Once  during  his  reign  it  was  customary 
for  the  reigning  King  to  visit  the  temple  of  his  father.  The 
people  did  not  approve  of  these  visits  being  repeated,  because 
they  were  the  signal  for  the  death  of  many.  Crowds  of  people 
followed  the  monarch,  and  thronged  to  see  the  ceremony  ; 
the  umbilical  cords  were  on  view,  and  the  jawbone  of  his 
father  was  prominent.  One  of  the  old  men  explained  every- 
thing to  the  King,  and  handed  him  the  decorated  cords  to 
examine,  and  the  medium  foretold  his  future.  On  his  return 
the  King  suddenly  gave  the  word  to  the  guard,  and  hundreds 
of  people  were  caught,  taken  to  the  sacrificial  place  and  put 
to  death,  to  join  the  ghost  of  the  dead  King.  The  King  had 
a  shrine  built  for  his  father  within  his  enclosure,  and  thither 
the  medium  came  to  give  the  oracles  ;  the  shrine  was  visited 
frequently  by  the  King,  who  took  his  wives  with  him  to  sing 
the  departed  monarch's  praises.  The  King  stood  in  great  awe 
of  his  father's  ghost,  and  constantly  made  offerings  to  him. 
The  noted  King  Mutesa  changed  the  burial-customs  by  telling 
his  people  that  he  did  not  wish  to  have  his  jawbone  removed. 
Reason  nor  his  body  embalmed.  The  reason  which  is  given  for  the 
given  for  j-gj^oval  of  the  King's  jawbone  is  that  Kalimera,  the  son  of 
the  King  Cwa,  was  once  sent  by  his  father  to  Bunyoro,  to  collect 

jawbone.  j^^Qj^gy  for  the  payment  of  a  fine  which  his  father  had 
imposed  upon  him.  While  in  Bunyoro,  he  committed 
adultery  with  one  of  the  wives  of  the  King  of  Bunyoro,  and 
fled  the  country  to  escape  his  wrath.  On  his  way  back  to 
Uganda  Kalimera  died  ;  his  followers  did  not  know  what 
to  do  with  the  body,  but  as  they  would  have  to  prove  that  he 
was  dead,  they  beheaded  him,  and  took  his  lower  jawbone 
back  to  Uganda  as  the  principal  part  to  be  saved.  From 
that  time  onwards  Kings  and  important  persons  have  had 
their  jawbones  removed  and  preserved.  Though  this  story 
is  interesting  as  a  tradition,  and  though  it  supplies  a  reason 
for  the  practice  of  removing  the  jawbone,  there  seems  to  be 
undeniable  proof  that  the  custom  was  of  an  earlier  date,  and 


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IV 


SICKNESS,  DEATH,  AND   BURIAL 


"3 


that  it  prevailed  before  Kintu  ^  came  into  the  country.  The 
conception  that  the  ghost  attaches  itself  to  the  jawbone 
dates  from  very  early  times ;  there  are  jawbones  still  in 
existence  which~are  said  to  be  those  of  chiefs  whom  King 
Kintu  found  in  the  land  when  he  came,  and  whom  he  left  in 
possession  of  their  property. 

The  Kings'  ghosts  did  not  give  advice  about  ordinary  cases 
of  illness,  and  were  not  consulted  by  the  common  people ; 


FIG.    21. — SACRED   OBJECTS   FROM   A    KING'S   TEMPLE. 

To  the  right,  a  conical  object  containing  the  jawbone  ;    to  the   left,    an 

object  with  a,  loop  containing  the  umbilical  cord. 

they  held  receptions  every  three  or  four  days,  and  from  time 
to  time  sent  the  King  important  messages  about  matters  of 
state  or  warned  him  of  invasions  which  were  being  planned. 

If  the  Queen  died  during  the  King's  lifetime,  she  was  taken  Death  of 
and  buried  in  the  Busiro  district,  near  to  her  father,  and   if  ql^^^ 
possible  on  the  same  hill.     The  same  rites  were  performed  as 
for  a  King,  the  body  was  embalmed,  and  during  the  time  that 
this  was  being  done,  the  country  was  in  mourning.     The  new 

1  See  p,  126. 

I 


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114  THE   BAGANDA  CHAP. 

Queen   was  chosen,   before   the   body    could  be   moved  for 
embalming.      As    soon    as    it    was  ready  for    interment,  the 
Queen  sent  her  Kago  to  cover  it  with  the  buttered  barkcloth, 
and  the  body  was  then  taken  to  its  burial   place.     On   the 
way  the  bodyguard  caught  as  many  people  as  they  could,  and 
they  were  killed  at  the  sacrificial  place  near  the  tomb.     The 
body  was  buried  in  an  open  place  with  a  mound  raised  over 
the  grave,  and  a  house  was  built  near  it  for  the  people  who 
were  to  guard  it.     These  caretakers  were  chosen  from  some 
of  the  maids  of  the  late  Queen,  and  the  new  Queen  as  heiress 
was    responsible   for    the    repairs   to  the    grave.     When    the 
Queen  outlived  the  King,  she  changed  her  name  to  Nalinya, 
and  lived  at  the  entrance  of  the  temple  until  her  death,  when 
she  was  buried  with  much  ceremony  near  the  deceased  King's 
temple.     The  body  was  taken  to  Busiro  for  embalming,  and 
the  same  rites  were  observed  as  have  been  already  described  in 
the  case  of  the  King's  funeral.    Some  princess  was  appointed  to 
be  Nalinyds  successor,  who  went  through  the  ceremony  of 
covering  the  body  before  it  was  removed  for  embalming,  and 
of  sending  her  representative  to   cover    it  when   the  funeral 
was  about  to  take  place.     The  grave  was  in  an  open  space 
thatched  with   grass  ;    some  of  the  later    Kings    had  houses 
built  over  the  graves  of  Queens.     When  a  Queen  died  during 
the  King's  reign,  the  King  had  to  jump  over  her  successor,  as 
soon  as  she  was  installed  into  full  office   at   the  end   of  the 
mourning  ceremonies. 
Death  of        When  the  King's  Mother  (Namasole)  died,  fear  seized  the 
people ;  the  King's  grief  usually  took  the  form  of  excessive 
anger,  and  people  were  captured  and  cast  into  the  stocks 
upon  the  slightest  provocation,  and  kept  to  swell  the  number 
sent  to  execution  at  the   funeral.     Everyone  had  to  go  into 
mourning  during  the  time  that  the  body  was  being  prepared 
for  interment.     The  first  thing  to  be  done  was  to  appoint  the 
successor  to  the  Namasole.     The  clan  to  which  she  belonged 
brought  one  of  their  young  members,  a  near  relative  of  the 
late  Namasole,  to  the  King  for  his  approval  ;  when  that  had 
been  obtained,  she  was  conducted  to  where  the  body  lay  in 
state,  and  after  gazing  upon  the  face,  she  covered  it,  and  the 
body  was  taken    away  to   Busiro   to    be    prepared    for    the 


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the 

Namasole. 


IV 


SICKNESS,  DEATH,  AND   BURIAL 


IIS 


funeral.  After  it  had  been  embalmed,  the  new  Namasole 
sent  her  Kago,  to  wrap  it  in  the  buttered  barkcloth,  and  the 
interment  took  place  upon  the  hill  where  the  King's  mother 
had  hitherto  lived.  •  The  new  Namasole  had  to  live  there,  to 
guard  the  umbilical  cord  of  the  late  Namasole,  and  to  keep 
the  grave  in  good  order.  The  King  ordered  the  whole 
country  to  attend  the  funeral.  The  office  of  Namasole  was 
not  allowed  to  lapse,  but  a  successor  had  to  be  found  by  the 
clan,  as  each  Namasole  died. 

When  the  King's  wives  Kadiilubare,  Kabeja,  Nasaza,  or  any  Death  of 
of  his  other  important  wives  died  during  the  King's  lifetime  "'•^^'"^'^ 

i.  o  o  wives. 


FIG.    22. — THATCHED   GRAVE. 


a  successor  was  appointed  by  their  clan,  who  went  through 
the  ceremony  of  covering  the  face  of  the  dead,  before  the 
body  could  be  removed  and  embalmed  before  burial.  If  the 
wife  was  a  mother,  her  body  was  buried  at  Fuvu  or  Lugi,  on 
the  hill  Kyebando  in  Busiro.  The  graves  were  guarded  by 
some  of  the  King's  relations.  If  the  wife  was  childless,  her  body, 
after  it  had  been  embalmed,  was  taken  to  one  of  the  gardens 
belonging  to  the  King's  wives  at  the  back  of  the  royal 
enclosure,  and  was  buried  there  ;  and  some  slaves  belonging 

I    2 


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ii6  THE   BAGANDA  chap. 

to  the  deceased  were  appointed  to  look  after  the  grave.     The 
graves  were  made  with  a  mound,  and  thatched  with  grass. 
There  were  no  human  sacrifices  for  any  of  the  King's  wives  at 
their  death  except  for  the  Queen.     The  house  in  which  the 
Queen,  the  King's  Mother,  or  any  of  the  King's  wives  had 
died  was  destroyed ;    the   materials    might    indeed    be    used 
again  to  build  a  kitchen  or  a  house  for  maids,  but  the  central 
ring  from  the  inside  of  the  ceiling  had  to  be  destroyed.     The 
site  on  which  the  house  had  stood,  might  be  used  again  to 
build  a  house  for  the  successor. 
Death  of  a      When  a  princess  died,  her  body  was  embalmed,  and  some 
princess,     young  princess  became  successor  to  the  deceased,  and  fulfilled 
all  the  taboos.     No  mourning  could  take  place  for  a  princess 
until  a  prince  died,  when  the  country  went  into  mourning  for 
the    two.     Until    then    the   body   was   kept    waiting   for  the 
funeral,  and  this  lasted  sometimes  for  several  months.     Both 
princes  and  princesses  were  buried  in  the  family  burial  grounds 
in  Busiro.    Neither  the  Queen  nor  the  King's  Mother  had  the 
burning    log   (kasiki)    ceremony    performed    at    their    death. 
There  is  a  great  difference  of  opinion  among  the  natives  as 
to    whether   the    jawbones    of    the    King's    Mother    and    of 
princesses  were  removed.     Some  affirm  that  they  have  seen 
such,  and  that  they  know  where  they  are  kept,  while  others 
say  that  this  honour  was  never  given  to  women. 
A  Chiefs        When  a  chief  was  dying,  his  wives,  the  members  of  his  clan 
and  as  many  of  his  friends  as  possible  crowded  into  his  room, 
and  watched  for  the  end.     As  soon  as  it  was  ascertained  that 
he  was  dead,  the  wailing  began  ;  the  women  especially  raised 
a  woeful  cry,  calling  upon  the  deceased  to  come  back  again 
to    them.     Some    of  the    wives    were    genuinely,  sorry,   and 
expressed   real  grief,  but  the  vast  majority  simply  followed 
custom,  and  beat  upon  their  breasts  to  pacify  the  ghost.    The 
eyes  of  the  dead  were  closed,  his  hands  crossed  over  his  chest, 
his  legs  straightened,  and   the  two  great  toes  tied  together. 
The  body  was  washed  and  wrapped  in  a  new  barkcloth,  while 
another  barkcloth  was  spread  over  it.     The  middle  wall  of 
the  house,  which  divided  the  sleeping  apartment  from  the 
ordinary  sitting-room,  was  cut  out  and  laid  on  the  floor,  and 
the  body  was  placed  upon  it.     A  number  of  plantain  trees 


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death  and 
burial 


IV  SICKNESS,  DEATH,  AND   BURIAL  117 

were  cut  down,  and  the  trunks  were  brought  just  inside  the 
door  of  the  house,  and  made  into  a  kind  of  bedstead  by  being 
crossed  in  layers ;  the  body  was  placed  on  these  with  the 
head  near  the  doorway,  but  so  as  to  leave  room  on  either  side 
for  people  to  stand.  The  upper  barkcloth  was  so  arranged 
that  it  could  be  thrown  back  to  expose  the  face  ;  there 
was  no  coffin,  but  the  reed  wall  which  was  under  the  body 
on  the  bedstead  of  plantain-tree  trunks  was  bent  round 
it  when  they  wished  to  carry  it  to  the  grave.  As  a  rule, 
the  body  was  not  kept  for  more  than  one  day,  though 
in  some  cases  it  was  necessary  to  keep  it  two  days  to  give 
more  distant  members  of  the  clan  time  to  arrive  and  to 
appoint  the  heir.  Someone  watched  the  corpse  by  day  and  Ceremony 
by  night.  When  the  preliminary  arrangements  for  the  funeral  of  taking 
had  been  made,  the  eldest  son  came  and  stood  on  the  right  the  dead. 
side  of  the  body,  while  the  widows  stood  on  the  left ;  the  face 
and  hands  were  then  uncovered,  so  that  the  son  could  take 
the  right  hand  of  the  dead  man.  One  of  the  relatives  of  the 
deceased  brought  a  few  pumpkin  seeds,  and  placed  them  in 
the  hand  of  the  dead  man  ;  the  eldest  son  removed  them 
with  his  lips,  and,  after  chewing  them,  blew  some  of  them 
over  the  body,  and  the  rest  over  one  of  the  childless  widows  ; 
the  latter  became  his  wife  at  once,  and  was  allowed  to  leave 
and  go  to  her  new  home.  This  ceremony  was  called  kulitmira 
mpamba;  it  could  only  be  performed  by  the  eldest  son, 
who  never  inherited  his  father's  property  ;  he  became  the 
guardian  of  the  other  children,  and  looked  after  their  interests. 
After  this  the  corpse  was  covered,  leaving  only  the  face 
exposed.  A  pot  of  butter  was  placed  near  the  head,  and 
some  sponges,  made  from  the  core  of  the  plantain  stem^  such 
as  were  used  for  washing  the  hands  before  and  after  meat,' 
were  put  by  it.  Each  member  of  the  family  walked  into  the 
house,  and,  as  they  passed,  they  rubbed  a  little  butter  on 
the  forehead  of  the  dead,  and  wiped  their  hands  on  one  of 
the  sponges ;  this  ceremony  was  called  "taking  leave  of  the 
dead"  (kuziraga). 

It  was  the  duty  of  the  male    relatives  to  dig  the  grave ;  Digging 
by  taking    the  work    in    relays    they  managed    to    complete  *<^  srave. 
their    task    during   the   day,    so    that  the    grave  was   ready 


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liS 


THE   BAGANDA 


CHAP. 


for  the  interment  by  evening  or  early  on  the  second  day. 
As  a  rule,  the  grave  was  much  deeper  and  wider  than 
we  should  think  necessary,  because  many  barkcloths  were 
placed  in  it  for  the  dead  man's  comfort.  It  had  to  be  dug  in 
one  of  the  family  burial-places,  so  that  if  a  man  died  in  the 
capital  or  on  a  journey  the  body  might  have  to  be  carried 
for  several  days  till  it  reached  the  proper  burial  ground.  '  In 
such  cases  a  house  on  the  burial  ground  was  lent  by  a  relative 


FIG.  23.— GRAVE  WITH  MOUND  OF  BEATEN  EARTH. 

and  made  ready  for  the  reception  of  the  body,  and  there  the 
relations  gathered  at  the  burial  ground  for  the  mourning 
ceremonies.  The  grave  was  lined  with  barkcloths,  and  many 
were  also  laid  at  the  bottom  of  the  grave  for  the  body  to  rest 
upon.  The  body  was  carried  feet  first  from  the  house,  and  a 
man,  called  "  The  eyes  of  the  dead,"  preceded  it,  carrying  a 
small  branch  cut  from  a  tree  called  "  The  tree  of  the  dead," 
the  wood  of  which  might  not  be  used  for  building  purposes. 
Several  men  stood  in  the  grave,  the  body  was  handed  to 
them,  and  they  laid  it  down  ;  in  some  clans  they  placed  a 


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IV  SICKNESS.  DEATH,  AND   BURIAL  119 

dead  man  so  as  to  lie  on  his  right  side,  and  a  woman  on  her 

left ;  but  in  most  of  the  clans  the  body  was  placed  on  its 

back.    One  of  the  grandsons  had  then  to  step  into  the  grave  ;  Ceremony 

he  was  given  a  knife,  with  which  he  cut  off  the  corner  of  a  P^''f°™^'^ 

barkcloth,  near  the  head,  in  which  the  body  was  wound,  and  grandson. 

another  corner  of  the  barkcloth  at  the  foot  end,  which  had 

been  left  loose  for  this  purpose.     He  then  threw  the  knife  at 

one  of  the  childless  widows,  and  she  became  his  wife.     The 

grandson    who    performed    this    ceremony   was    called    the 

mulindi ;   he  walked    from    the  grave  without  ever  looking 

back,  and  the  woman  whom  he  had  selected  followed  close 

behind  him.    In  certain  clans  another  ceremony  was  observed: 

if  the  heir  had   been  chosen,  and  if  he  was  present  at  the 

burial,  he  passed  under  a  barkcloth  held  by  four  men  over 

the  body.     If  he  was  appointed  but  arrived  after  the  funeral, 

he  went  to  the  grave  and  spread  a  barkcloth  over  it.     The 

clan  liked   to   appoint   the  heir   before   the    funeral,  and    he 

remained  with   the   relatives  during  the   time  of  mourning. 

In  one  or  two  clans,  if  there  was  no  grandson,  a  granddaughter 

might  take  his  plate,  and  stand  in  the  grave  to  cut  off  the 

corner  of  the  barkcloth,  and  claim  one  of  the  widows  as  her 

servant.     The  grave   was   filled  with    barkcloths,  and    upon 

these  the  earth  was  thrown  ;  many  of  the  women  took  part 

in  filling  in  the  grave,  and  stamping  the  earth  down  as  it  was 

thrown  in.     A  large  mound  was  raised  over  the  grave,  and  all 

those  who  took  part  in  filling  it  in  sponged  their  hands  and 

feet  with  sponges  made  from  the  plantain  stem,  and  threw 

the  sponges  on  the   grave.     The  mourners  returned  to   the 

house  in  which  the  body  had  lain,  and  they  remained  there 

during  the  time  of  mourning,  which  lasted  for  two,  or  even 

for  six,  months.     It  was  looked   upon  as  a  reproach  not  to 

have  a  grandson  to  perform  the  barkcloth  ceremony.    If  there 

was  a  grandson,  but  he  was  at  a  distance,  unable  to  reach  the 

place  in  time  for  the  funeral,  the  corner  of  the  barkcloth  was 

left  protruding  from  the  grave,  so  that  when  he  arrived  he 

could  go  through  the  ceremony,  and  take  the  woman,  and 

satisfy  the  ghost.    During  the  time  of  mourning,  the  mourners 

were  not  allowed  to  shave  their  heads,  nor  to  cut  their  nails, 

nor  to  wash,  except  to  wash  their  hands  for  meals  ;  they  wore 


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I20 


THE   BAGANDA 


CHAP. 


old  clothes  and  a  girdle  of  plantain  leaves;  most  of  the  women 
went  about  with  ashes  smeared  upon  their  breasts,  and  all 
had  to  abstain  from  sexual  intercourse.  The  house  of 
mourning  was  carpeted  with  dry  leaves  from  the  plantain  ; 
all  the  food  was  prepared  outside  by  the  door,  and  any  food 
that  was  over  was  thrown  there.  Inside  the  hut  a  number  of 
drums  were  beaten  at  intervals  by  day  and  by  night ;  and 
when  the  drums  sounded  the  women  wailed,  especially  at 
day-break.     The   widows    visited    the    grave    each    morning, 


FIG.    24. — MUTESAS   TOMB. 

accompanied  by  other  mourners,  and  wailed  there  for  some 
time.  The  members  of  the  clan  who  were  not  staying  among 
the  mourners  brought  them  food  and  beer  daily,  though  no 
one  was  allowed  to  drink  to  excess.  While  the  mourning 
continued,  the  heir  did  not  enter  upon  his  estates.  The  night 
before  the  mourning  ceased,  the  head  of  the  clan  sent  word  to 
say  that  the  mourning  would  end  on  the  following  day.  The 
friends  and  relatives  came  in  great  numbers  for  the  final 
dance.  That  night  the  plantains  were  cooked  with  the  skins 
on,  and  the  people  ate  as  much  food  as  they  wished,  and 


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IV  SICKNESS,  DEATH,  AND   BURIAL  121 

threw  down  the  rest  by  the  door  leading  out  to  the  ground 
where   the   dance   was    taking   place,   and    it   was  trampled 
under  foot.     On  the  following  morning  they  all  shaved  their  Ceremony 
heads,  and  were  ready  to  receive  the  sister's  son  fmuiwal  of '°'^"'^- 

^  \        J       /    ^    mourning. 

the  deceased,  who  came  to  take  down  the  main  post  in  the 
house  ;  he  cut  it  down,  laid  it  on  the  fire,  and  left  it,  until  it 
burnt  through ;  meanwhile,  all  the  widows  gathered  together 
to  watch  this  ceremony  and  take  part  in  it.  When  the  post 
was  burnt  through,  one  half  was  carried  out  into  the  garden 
and  placed  there  still  burning ;  the  other  half  was  left  inside 
the  house.  The  widows  who  had  relations  living,  and  who 
had  been  married  according  to  the  marriage  customs,  were 
claimed  by  some  relative,  and  brought  out  to  sit  on  the  log 
in  the  garden.  Those  who  had  no  relations  to  bring  them 
out  of  the  house  had  to  sit  on  the  log  inside ;  they  were  slaves 
(nvuma),  whom  the  deceased  had  either  inherited,  purchased, 
or  captured  in  war.  A  fowl  was  brought,  cooked  over  the 
fire  in  the  house,  and  given  to  the  men  who  were  present, 
while  the  women  sitting  on  the  log  inside  were  given  some 
fish  to  eat.  The  fish  was  only  tasted  ;  the  greater  part  of  it 
was  thrown  into  the  fire  and  burned,  because  the  women  were 
taking  leave  of  the  deceased  and  could  never  have  children 
by  him  ;  the  fowl  reminded  the  others  of  the  legend  which 
states  that  the  fowl  was  the  cause  of  death.^  Those  who 
remained  unclaimed  on  the  log  inside  were  slaves  for  life,  and 
passed  to  the  clan  as  the  property  of  the  heir.  Of  those 
who  sat  outside  and  had  children,  some  were  chosen  to  live 
near  the  grave  to  look  after  it,  others  were  sent  to  different 
members  of  the  clan,  while  the  majority  belonged  to  the  heir. 
The  King  was  given  some  of  the  younger  widows  who  had 
not  been  taken  to  wife  by  the  deceased.  If  any  of  those 
appointed  to  go  to  the  heir  did  not  wish  to  live  with  him, 
they  were  allowed  to  return  to  their  clan  on  the  under- 
standing that  the  clan  returned  the  original  dowry.  The 
sister's  son  was  given  a  woman  to  wife  when  he  had  finished 
his  duties. 

The  heir  ^  was  installed  by  the  head  of  the  clan,  who  came 
and  presented  him  with  a  barkcloth,  which  the  heir  then  spread 

1  See  p.  463.  '^  See  p.   135. 


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122 


THE   BAGANDA 


CHAP. 


Installing   over  the  grave,  unless  he  had  been  present  at  the  funeral  and 


the  heir 
of  a 

deceased 
person. 


had  gone  through  the  ceremony  of  passing  under  the  bark- 
cloth.  After  he  had  spread  the  barkcloth  over  the  grave,  he 
went  back  to  the  house  of  the  deceased,  where  a  barkcloth  or 
a  mat  was  spread  for  him  to  sit  upon  ;  his  sister  was  then 
brought  forward  to  be  his  principal  consort  (lubuga),  and  was 
seated  with  him  on  the  barkcloth,  and  one  of  the  young 
widows  was  given  him  to  wife.  He  was  not  allowed  to  marry 
his  sister,  or  to  keep  her  with  him  after  this  ceremony,  if  she 
was  a  married  woman,  though  she  was  known  as  the 
consort  of  her  brother.  The  heir  was  given  a  large  knife, 
such  as  a  man  used  for  cutting  down  trees  or  reeds,  also  the 
shield  and  spear  of  the  deceased ;  and  the  consort  was 
given  a  knife  and  a  basket,  such  as  the  women  used  for  their 
household  duties.  The  heir  was  presented  to  the  members  of 
the  clan  by  the  head,  who  ran  through  his  pedigree,  after 
which  the  heir  went  into  the  garden  with  his  sister  and  wife, 
and  cut  a  bunch  of  plantains  of  the  kind  used  for  making 
beer,  returned  with  it,  and  hung  it  up  in  the  house  to  ripen. 
He  also  caused  some  animal,  an  ox  or  a  goat,  and  a  large 
supply  of  other  food  to  be  cooked.  After  going  round  the 
estate,  the  heir  with  his  sister  (the  consort,  lubuga)  returned 
to  the  house,  and  sat  in  state  for  the  rest  of  the  day, 
while  people  came  to  see  him,  and  to  condole  with  him 
about  the  loss  of  his  father.  Unless  she  was  already 
married,  the  sister  (consort)  remained  with  her  brother  until 
her  marriage,  and  she  was  meanwhile  called  his  wife  ;  if  she 
was  already  married,  she  stayed  a  few  days  only  and  then^ 
returned  to  her  husband.  All  the  members  of  the  clan  had 
to  be  introduced  to  the  heir,  and  to  make  presents  of  a  few 
cowry-shells  to  him  and  his  sister.  When  the  heir  was  first 
introduced  by  the  head  of  the  family,  the  head  tied  a  few 
cowry-shells  to  his  wrist  and  to  his  sister's  wrist,  and  each  of 
them  was  given  new  barkcloths  to  wear.  In  the  evening  the 
heir  killed  a  goat,  and  gave  the  liver  and  entrails  to  the 
children  and  widows  of  the  deceased,  who  had  conformed  to 
the  mourning  customs.  No  one  who  had  broken  a  taboo  was 
allowed  to  partake  of  the  meal  which  followed.  All  the 
children  vyere  called  the  children  of  the  heir,   and  he   took 


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IV  SICKNESS,  DEATH,  AND   BURIAL  123 

charge  of  them.  The  next  morning  the  house  was  cleansed 
and  repaired,  the  whole  place  outside  was  put  into  order, 
every  trace  of  mourning  was  removed,  and  the  heir  entered 
into  full  possession.  None  of  the  women  who  had  gone 
through  the  mourning  ceremonies  were  permitted  to  return 
home  alone,  but  their  husbands  were  required  to  fetch  them, 
and  to  bring  a  pot  of  beer  and  a  goat  to  the  heir  ;  the  goat 
was  not  indeed  compulsory,  but  the  beer  was  so,  and  no 
woman  would  think  of  returning  to  her  husband,  until  he  had 
given  it ;  it  was,  however,  regarded  as  the  correct  thing  to 
bring  the  goat  also,  and  a  man  who  failed  to  do  so  was 
despised  as  a  mean  person.  A  wife  would  even  leave  her 
husband  for  this  omission,  saying  that  he  did  not  care  for 
her  if  he  would  not  give  a  goat  to  redeem  her  from  mourning. 
When  the  plantains  which  the  heir  had  cut  were  ripe,  he 
called  the  members  of  the  clan  together,  who  came  bringing 
with  them  a  quantity  of  beer  ;  the  heir  also  made  beer, 
using  the  bunch  of  plantains  which  he  had  cut  for  part  of 
his  brew  for  the  feast.  The  bedstead  which  the  deceased 
had  used  and  the  inner  walls  of  the  house  were  taken 
out,  and  used  for  firewood  in  brewing  the  beer  for  this 
final  feast. 

The  relatives  had  to  cut  grass  and  other  things  necessary  to  Thatching 
thatch  the  grave  ;  they  first  beat  the  earth,  made  the  mound  '■^^  grave. 
quite  smooth,  and  polished  it  with  beer ;  a  layer  of  grass  a 
foot  thick  was  then  laid  upon  the  mound,  and  four  stakes 
were  driven  into  the  ground  at  the  corners  to  keep  it  up. 
The  grass  was  tied  down  with  rope  made  from  the  plantain 
fibre  to  keep  it  from  blowing  away.  Beer  was  then  brought  to 
the  grave,  all  the  members  of  the  family  partook  of  it,  and  a 
quantity  was  poured  on  the  ground  at  the  head  of  the  grave. 
Huts  were  built  round  the  grave  for  the  widows,  and  they  had 
to  keep  the  grave  and  its  surroundings  from  being  overgrown 
with  weeds,  and  to  see  that  the  thatch  was  kept  in  repair.  In 
most  cases  a  shrine  was  built  for  the  ghost ;  and  if  the  heir 
was  a  chief  living  at  a  distance,  he  made  a  second  shrine  for 
the  ghost  at  the  entrance  of  his  own  enclosure.  The  heir  had 
then  to  go  to  the  King  and  take  him  a  present  of  a  white  male 
goat  and  also  one  special    cowry-shell  and  one  bead  as  the 


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twins. 


124  THE   BAGANDA  chap. 

offering  from  the  dead ;  these  latter  he  laid  upon  the  royal 
rug,  as  he  thanked  the  King  for  permitting  him  to  succeed  to 
the  property.  The  goat,  the  beer,  and  one  hundred  cowry- 
shells  he  handed  to  one  of  the  King's  attendants.  The  special 
cowry-shell  and  the  bead  were  kept  by  the  King,  to  be  used 
to  decorate  his  jawbone  after  death.^ 
Death  of  It  was  considered  a  great  calamity  when  a  twin  died, 
especially  if  this  happened  before  the  child  had  been  named 
and  the  ceremonies  attending  the  birth  of  twins  had  been 
completed.  When  a  twin  fell  ill,  the  father  took  offerings 
to  the  temple  of  Mukasa,  and  engaged  the  help  of  his 
priests  to  try  and  get  the  child's  life  spared.  If  a  twin 
died,  they  never  stated  the  fact  in  words,  but  said :  "  She 
has  gone  to  get  iirewood,"  if  it  was  a  girl,  and  :  "  He 
has  gone  to  make  barkcloth,"  if  it  was  a  boy  ;  sometimes 
they  said  :  "  The  child  has  flown  away."  The  body  was 
embalmed  and  placed  upon  the  mother's  bed.  The 
medicine-man  caught  the  ghost,  and  made  it  up  into  a 
"  twin  "  (mulongo).  To  do  this,  he  went  by  night  into  the 
space  in  front  of  the  house,  spread  a  barkcloth  on  the  ground, 
killed  a  white  fowl,  cut  out  its  tongue,  and  placed  it  on  the 
barkcloth  ;  he  then  watched  for  the  first  insect  that  alighted 
on  the  barkcloth,  caught  it,  and  wrapped  it  up  with  the  fowl's 
tongue,  saying  that  the  ghost  had  come  back  again.  The 
insect  and  the  fowl's  tongue  were  made  up  into  a  "  twin  '' 
decorated  with  cowry-shells  and  beads,  put  into  the  usual 
wooden  pot,  and  covered  again  with  barkcloth,  and  preserved. 
The  funeral  ceremonies  were  then  proceeded  with,  the 
embalmed  body  was  wrapped  round  with  a  creeper  and  put 
into  a  new  cooking  pot.  When  the  preparations  were 
complete,  the  relations  assembled,  a  man  called  the  Mutaka 
took  the  corpse  to  waste  land  near  a  main  road,  dug  the 
grave,  and  laid  the  body  in  it;  on  the  grave  he  placed  a 
cooking  pot  mouth  downwards,  but  put  no  earth  in.  Then 
everyone  who  passed  by  knew  the  place  to  be  the  grave  of  a 
twin,  and  avoided  it,  lest  the  ghost  should  catch  them. 
Women  especially  avoided  the  place,  and  threw  grass  upon 
the  grave  to  prevent  the  ghost  from  entering  into  them  and 

^  See  p.  no. 


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IV  SICKNESS,  DEATH,  AND   BURIAL  125 

being  reborn.  The  parents  of  the  father  and  of  the  mother  of 
the  twins,  were  told  that  the  child  had  "  Flown  away,"  Or 
"  Gone  to  gather  firewood,"  and  they  made  offerings  to 
Mukasa,  to  avert  his  anger  from  the  clan.  Large  clods  of 
earth,  the  nests  of  a  kind  of  ant,  were  also  put  round  the 
cooking  pot  on  the  grave ;  the  parents  visited  Mutakds 
garden  a  second  time,  and  again  performed  the  ceremony  of 
stealing  plantains.^  The  flowers  from  the  plantain  stems  were 
taken  off,  and  made  up  into  a  little  bundle,  which  was  called 
the  "  twin,"  and  placed  upon  the  bed  where  the  child  lay 
before  its  death.  There  was  never  any  mourning  for  the 
child,  but  the  songs  and  ceremonies  for  twins  had  to  continue, 
as  though  it  were  still  alive. 

The  funeral  of  a  peasant  was  like  that  of  a  chief,  only  Peasants' 
rather  more  hurried  ;  it  took  place  either  on  the  day  of  death,  f^nef^'^. 
or  on  the  following  day.  The  body  had  to  be  taken  to  the 
clan  burial-ground,  no  matter  how  far  away  it  was ;  the 
mourning  lasted  about  a  month.  Then  the  heir  was 
installed,  who  took  charge  of  the  children  ;  if  there  was  a 
childless  wife,  he  wedded  her ;  for  him  also  a  consort 
(lubuga)  was  appointed,  who  was  the  daughter  of  the 
deceased's  brother,  if  the  heir  had  no  sister.  Goats  and  other 
small  things  became  his  property.  A  widow  of  the  deceased 
who  had  children  went  to  live  near  the  grave,  to  keep  it  in 
order.  All  relations  who  took  part  in  the  funeral  had  to  go 
through  the  same  ceremonies  as  in  the  case  of  a  chief;  when 
the  mourning  was  ended  they  shaved  their  heads,  and  all  the 
female  mourners  had  to  wait  for  their  husbands  to  come  and 
fetch  them  away,  and  bring  the  usual  pot  of  beer. 

When  a  peasant's  wife  died,  her  body  was  not  washed,  but  Funeral 
wrapped  in  a  barkcloth.     The  next  day  her  mother  came,  and  °  ^g^nt's 
placed   the   sponge   and    butter    ready,   the    relatives    then  wife. 
smeared  the  butter  on  the  face,  and  the  body  was  wrapped 
up   and   taken    to   the   grave.     A  pointed  stick,  and   not  a 
hoe,  was  used  at  beginning  to  dig  a   grave  ;   the   hoe   was 
employed   after   the   work   had   commenced.      The    funeral 
ceremonies    for   a   wife    terminated    with   a   round   of    beer 
drinking  by  the  assembled  relatives,  after  which  they  shaved 

^  See  pp.  67,  68. 


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126  THE   BAGANDA  CHAP. 

their  heads  and  cut  their  nails,  and  the  mourning  ceased. 
The  husband  destroyed  the  house  in  which  his  wife  had 
Hved,  and  set  the  materials  aside  for  building  a  new  house  ; 
the  central  ring  of  the  roof,  and  the  stones  which  had  been 
used  for  the  cooking  pots  at  the  fireplace,  he  left  on  the  old 
site.  The  new  house  might  be  built  close  to  the  old  site,  but 
not  actually  on  it.  A  widower  was  free  to  marry  a  new  wife, 
the  clan  from  which  his  former  wife  had  come  finding  some- 
one to  be  her  heiress.  He  had  to  pay  the  usual  dowry  for  her, 
though  she  might  remain  with  him  as  his  wife  while  he  was 
seeking  the  money,  once  he  had  taken  the  beer  to  her  clan. 
Funerals  The  same  ceremonies  were  -observed  at  the  funerals  of 
ofyoung  small  children  as  at  those  of  grown-up  people.  After  the 
interment  the  mourners  continued  for  two  days  in  the  house, 
going  each  morning  to  the  grave.  On  the  second  day  the 
mother  took  some  fishes  and  threw  two  or  three  of  them 
upon  the  fire,  the  mourners  then  shaved  their  heads,  and  went 
to  their  homes,  while  the  mother  continued  to  mourn  alone. 
During  the  time  of  her  mourning  she  allowed  her  hair  to  grow 
long,  she  did  not  cut  her  nails,  and  she  lived  apart  from  her 
husband  ;  she  took  her  meals  alone,  and  slept  alone,  but  she 
was  allowed  to  cook  for  her  husband.  If  any  people  visited 
her  during  the  time  of  her  mourning,  they  either  entered  her 
house,  or  else  they  sat  at  some  distance  from  it,  but  they 
avoided  sitting  in  the  doorway.  When  the  mother  had  ended 
her  mourning,  her  husband  brought  some  one  to  be  heir  to 
the  child  ;  after  this  the  mother  shaved  her  head,  on  the  grave 
a  mound  was  made,  beer  was  poured  upon  it,  and  the 
ceremonies  ceased.  In  all  cases  the  relations  made  little 
shrines  like  miniature  huts  at  the  graves  for  the  ghosts,  and 
appointed  heirs,  for  it  was  believed  that,  if  they  failed  to  do 
so,  the  ghost  would  return  and  haunt  them. 

In  the  case  of  a  woman  who  died  in  a  state  of  pregnancy 
the  foetus  was  removed,  because  it  was  held  that  the  ghost  of 
the  child  and  that  of  the  mother  must  have  separate  graves. 

Children  born  feet  first  (kija  nenenge)  were  invariably 
killed  at  birth,  and  the  bodies  were  buried  at  cross  roads. 
The  ghost  of  such  a  child  was  feared  by  all  women,  young 
and  old,  married  and  unmarried,  who  took  the  precaution  to 


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IV  SICKNESS,  DEATH,  AND  BURIAL  12; 

throw  bits  of  stick  or  grass  upon  the  grave,  to  prevent  the 
ghost  from  entering  into  them  and  being  reborn.  The  grave 
mounds  in  the  course  of  time  became  large  enough  to  deflect 
the  path,  and  to  attract  the  notice  of  travellers. 

Suicides  were  burned  at  cross  roads,  the  materials  from  the 
house  or  the  tree  on  which  the  deed  was  done  being  used  as 
fuel.  The  same  precautions  as  those  just  mentioned  were 
observed  by  women,  when  passing  the  spot,  in  order  to 
prevent  the  ghosts  from  entering  into  them,  and  being 
reborn. 

In  no  case  were  two  persons  ever  laid  in  the  same  grave  ; 
they  might  be  buried  side  by  side  only  a  foot  apart,  but  the 
people  believed  that,  if  buried  together,  the  ghosts  would 
quarrel  for  priority,  and  that  the  worsted  ghost  would  wreak 
vengeance  on  the  living. 

Slaves  were  buried  on  some  part  of  their  master's  estate 
without  any  ceremony ;  people  feared  to  throw  them  out  on 
waste  land  for  wild  animals,  because  the  medicine-men  stated 
that  sickness  and  death  had  been  caused  by  the  ghosts  of 
slaves  who  had  been  thus  neglected. 


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CHAPTER   V 

RELATIONSHIP 

Male  line  DESCENT  was  reckoned  on  the  father's  side  :  that  is,  every 

^"^    ,  child  belonged  to  his  or  her  father's  clan  and  took  his  or  her 

totems  father's  totems  ;  and  every  child  born  to  a  man  was  reckoned 

observed  ^g    j^jg    legitimate   child,    if  it    had    passed    the    test    called 

GXCGDt   DV 

royalty.  kwalula.  But  with  royalty  it  was  different.  Every  prince 
belonged  to  the  clan  of  his  mother,  not  of  his  father,  and 
took  his  mother's  totems.  In  addition  the  Lion  and  Leopard 
clans  claimed  to  be  descended  from  princes,  and  hence  to 
include  all  princes  among  their  members.  Thus  besides  his 
mother's  totems  every  prince  and  consequently  every  king 
had  the  lion  and  leopard  for  additional  totems ;  nor  was 
this  all,  every  prince  and  king  claimed  in  addition  the  eagle 
for  his  totem,  though  in  fact  there  was  no  Eagle  clan.  Thus 
all  princes  had  three  totems  besides  those  which  they  inherited 
from  their  mothers.  The  clans  to  the  present  time  speak  of 
having  given  birth  to  such  and  such  kings,  and  claim  them  as 
members  of  their  clan. 

Under  ordinary  circumstances  a  woman  was  lost  to  her 
clan  when  she  married,  except  that  the  members  of  the  clan 
saw  to  it  that  she  was  well  treated  and  had  justice  done  her 
when  in  trouble.  Her  children  were  taught  in  infancy  to 
respect  her  totems  and  to  avoid  them  ;  but  when  they  grew 
up,  they  adopted  their  father's  totems,  and  seldom  mentioned 
those  of  the  mother.  A  man  was  forbidden  to  marry  a 
woman  from  his  mother's  clan,  because  its  members  were 
regarded  as  his  near  relations. 

From  the  following  table  it  will  be  seen  that  a  man  might 
not  have  any  communications  with  his  father's  sisters'  daughters 


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CH.  V  RELATIONSHIP 


129 


or  his  mother's  brothers'  daughters  ;  they  were  forbidden  even 
to  approach  him,  or  to  hand  him  anything.  If  such  relations 
failed  to  observe  the  restriction,  illness  was  expected  to  ensue, 
which  would  make  their  hands  tremble,  and  would  unfit  them 
for  any  work.  The  father's  brothers  were  "  little  fathers  "  to 
his  children,  and  the  father's  brothers'  wives  were  mothers  to 
his  children ;  their  children  were  brothers  and  sisters  to  his 
children.  The  father's  brother-in-law  (sister's  husband)  was 
not  considered  a  relation,  though  his  children  were  of  the 
prohibited  degree  of  relationship  to  the  opposite  sexes. 

The  mother's  brothers  were  all  related  to  her  children,  who 
called  each  uncle  kojazve,  while  her  brothers'  wives  were 
called  the  wives  of  her  sons.  The  mother's  brothers'  children 
were  of  the  dangerous  degree  of  relationship,  and  the  opposite 
sexes  might  not  have  any  intercourse  with  each  other. 
The  mother's  sisters'  children  were  brothers  and  sisters  to  her 
own  children,  and  might  intermingle  freely  with  them. 

In  choosing  a  wife  a  man  had  to  be  careful  to  see  that  he 
was  not  marrying  within  the  forbidden  degrees  of  relationship. 
No  man  might  see  his  mother-in-law,  or  speak  face  to  face 
with  her  ;  she  covered  her  face,  if  she  passed  her  son-in-law, 
and  he  gave  her  the  path  and  made  a  detour,  if  he  saw  her 
coming.  If  she  was  in  the  house,  he  might  not  enter,  but  he 
was  allowed  to  speak  to  her  from  a  distance.  This  was  said 
to  be  because  he  had  seen  her  daughter's  nakedness.  If  a  son- 
in-law  accidentally  saw  his  mother-in-law's  breasts,  he  sent  her 
a  barkcloth  in  compensation,  to  cover  herself,  lest  some 
illness,  such  as  tremor,  should  come  upon  him.  The 
punishment  for  incest  was  death ;  no  member  of  a  clan 
would  shield  a  person  guilty  thereof;  the  offender  was 
disowned  by  the  clan,  tried  by  the  chief  of  the  district,  and 
put  to  death. 

The  term  "  father  "  or  "  mother  "  is  never  used  alone  ;  but 
a  possessive  pronoun  must  always  be  attached,  e.g.,  my 
father,  or  my  mother,  etc. 

My  father  is  Kitange.  My  mother  is  Mange. 

Thy  father  is  Kitawo.  Thy  mother  is  Nyoko. 

His  or  her  father  is  Kitawe.     His  or  her  mother  is  Nyinawe. 

K 


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I30  THE   BAGANDA  chap. 

Our  father  is  Kitafe.  Our  mother  is  Nyafe. 

Their  father  is  Kitabwe.  Their  mother  is  Nyabwe. 

Brother  (in  the  mouth  of  a  Sister   (in    the    mouth   of    a 

man)  is  Muganda.  man)  is  Mwanyina. 

Sister  by  the  same  mother,  but  by  a  different  father,  is 
7nwanyina  mabere,  i.e.,  "  sister  of  the  breasts." 

The  term  Mivauyina  is  used  by  a  man  when  speaking  of 
his  sister,  and  by  a  woman  when  speaking  of  her  brother.  A 
man  speaking  of  his  brother  calls  him  Muganda,  and  a 
woman  when  speaking  of  her  sister  calls  her  Muganda. 

Terms  of  Relationship. 

1.  Forefather, /rt/rt  pi.  Bajaja. 

2.  Father's  father,  Jaja  kitange. 

3.  Father's  mother,  Nyabo  kitange. 

4.  Mother's  father,  Jaja  mange. 

5.  Mother's  mother,  Nyabo  mange. 

6.  Father,  Kitange. 

7.  Father's  brother,  Kitange  viuto. 

8.  Father's  sister,  Sengaive. 

9.  Father's  brother's  wife.  Mange. 

10.  Father's  sister's  husband,  Kitange. 

11.  Mother,  Mange. 

12.  Mother's  brother,  Kojawe. 

1 3.  Mother's  sister.  Mange  muto. 

14.  Mother's  brother's  wife,  Mukazi  (she  calls  her  nephew 
Ba,  i.e.,  "  husband  "). 

15.  Mother's  sister's  husband,  Kitange. 

16.  Brother  (man  speaking),  Muganda. 

17.  Brother's  wife  (man  speaking),  Muka  muganda. 

18.  Brother  (woman  speaking),  Mwanyina. 

19.  Brother's  wife  (woman  speaking),  Muka  mwanyina. 

20.  Elder  brother  (man  speaking),  Muganda  mukulu. 

21.  Elder  brother  (woman  speaking),  Mivauyina  viukulu. 

22.  Sister  (man  speaking),  Mwanyina. 

23.  Sister's  husband  (man  speaking),  Ba  mwanyina. 

24.  Sister  (woman  speaking),  Muganda. 

25.  Sister's  husband  (woman  speaking),  Musange. 


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V  RELATIONSHIP  131 

26.  Husband,  Ba. 

27.  Wife,  Mukazi. 

28.  Father's  brother's  son  (man  speaking),  Muganda. 

29.  Father's  brother's  daughter  (man  speaking),  Mwanyina. 

30.  Father's  sister's  son  (man  speaking),  Muganda. 

31.  Father's   sister's   daughter  (man  or  woman  speaking), 
Kizibuiewe  (may  not  come  near  her  mother's  brother's  sons). 

32.  Father's  brother's  son  (woman  speaking),  Mwanyina. 

33.  Father's  brother's  daughter  (woman  speaking),  Muga/ida. 

34.  Father's  sister's  son  (woman  speaking)  Kizibwewe. 

35.  Mother's  brother's  son  (man  speaking),  Muganda. 

36.  Mother's  brother's  daughter  (man  or  woman  speaking), 
Kizibwewe  (may  not  come  near  her  father's  sister's  sons). 

37.  Mother's  sister's  son  (man  speaking),  Muganda. 

38.  Mother's  sister's  son  (woman  speaking),  Mwanyina. 

39.  Mother's  sister's  daughter  (man  speaking),  Mwanyina. 

40.  Mother's  sister's  daughter  (woman  speaking),  Muganda. 

41.  Son,  Mutabani  or  Mwana. 

42.  Daughter,  Mutvala  or  Mwana. 

43.  Brother's  son  (man  or  woman  speaking),  Mwana. 

44.  Brother's  daughter  (man  or  woman  speaking),  Muivala. 

45.  Sister's  son  (man  speaking),  Mujwa. 

46.  Sister's  daughter  (man  speaking),  Mwiwa. 

47.  Sister's   son's  wife,  Muka  mwana  (her  uncle  may  not 
touch  her). 

48.  Sister's  daughter's  husband  (man  or  woman  speaking), 
Ba  mwana. 

49.  Son's  wife  (man  or  woman  speaking),  Miika  mwana. 

50.  Daughter's    husband    (man   or    woman    speaking),    Ba 
mivana. 

51.  Son's  son,  Muzukulu. 

52.  Son's  daughter,  Muzukulu. 

53.  Daughter's  son,  Muzukulu. 

54.  Daughter's  daughter,  Muzukulu. 

55.  Wife's  father,  Mukodomi. 

56.  Wife's  mother,  Nyazala. 

57.  Wife's  brother,  Mukodomi. 

58.  Wife's  sister,  Mulamu. 

59.  Wife's  sister's  husband,  Musangi. 

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132  THE   BAGANDA  ch.  v 

60.  Wife's  sister's  child,  Mwana. 

61.  Husband's  father,  Sezala. 

62.  Husband's  mother,  Nyazala. 
6tj.  Husband's  brother,  Mulamu. 

64.  Husband's  sister,  Mulaimi. 

65.  Husband's  brother's  wife,  Miijawo. 

66.  Husband's  sister's  husband,  Miisangi. 

67.  Husband's  brother's  child,  Mwana. 

68.  Son's  wife's  parents,  Baganda. 

A  man  regarded  his  sisters  as  his  slaves,  and  treated  them 
as  such.  If  a  man  had  sexual  relations  with  his  father's 
sister  (Sengawe),  or  with  women  termed  his  Kizibwewe,  or 
called  Mzvana,  he  was  called  Kive,  and  put  to  death. 


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CHAPTER  VI 

THE  CLANS  AND  THEIR  TOTEMS 

The   Baganda   are   divided   into   a   number   of  social  or  Expiana- 
kinship  divisions,  each  of  which  is  called  a  kika,  which  may  "i™s°^ 
be  translated  "  clan." 

A  kika  or  clan,  as  recognised  by  the  Baganda,  is  a  family 
which  traces  its  origin  to  one  ancestor,  and  has  common 
totems  miziro.  All  the  men  of  the  same  generation  in  a 
clan  are  called  brothers,  and  all  the  women  of  the  same 
generation  in  a  clan  are  called  sisters  ;  the  younger  generation 
call  the  men  father  and  the  women  mother.  To  ascertain 
whether  two  people  were  descended  from  the  same  parents, 
one  asked  whether  they  were  the  same  liibuto,  which  means 
born  from  one  mother,  or  kitabiue  omti,  which  means  having 
one  father. 

Each  clan  had  two  totems :  a  principal  totem,  by  which  the 
clan  was  known,  called  its  Muziro  (pi.  Miziro)  ;  and  a  second 
totem,  not  so  well  known,  called  its  Kabiro.  Both  totems  were 
held  sacred  by  the  clan,  who  never  destroyed  them  ;  others, 
however,  might  do  so  without  hurting  the  feelings  of  the  clan, 
if  it  was  done  for  some  reasonable  purpose.  A  wife  adopted 
her  husband's  totems,  and  at  the  same  time  retained  her  own  ; 
she  also  taught  her  children  to  respect  both  those  of  her 
husband  and  her  own,  though  the  children  were  not  bound 
to  respect  their  mother's  totems,  and  they  invariably 
disregarded  them  when  they  grew  up. 

Each   clan   had    its  family-estates,  which  were  as  a  rule  Family- 
situated  on  some  hill,  with  the  gardens  running  down  into  the  ^^^^^^ 
valley.    On  each  estate  there  was  a  chief,  who  was  responsible  ^^"^^ 
for  the  conduct  of  the  members  of  his  branch  (siga)  of  the  clan  j^nds? 


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134  THE    BAG.ANDA  chap. 

and  was  called  the  "  Father  "  of  it.  The  "  Father "  of  the 
whole  clan  naturally  had  the  most  important  estate.  Many  of 
the  clans  had  their  family  god  Lubare,  pi.  Balnbare  ;  or  the 
charge  of  one  of  the  national  gods  might  be  confided  to 
them  ;  in  such  a  case  the  chief  of  the  cJan,  on  whose  estate 
the  temple  stood,  became  the  priest  and  had  charge  of  the 
temple.  The  temples  were  generally  built  on  the  tops  of 
the  hills,  and  were  surrounded  by  good  land,  which  was  the 
property  of  the  Deity.  Besides  these  old  family-estates  there 
were  others  of  less  importance,  which  were  really  subdivisions 
of  estates  originally  larger,  namely,  lands  where  three  or  four 
generations  of  a  branch  of  a  clan  had  been  buried.  These  were 
also  freehold,  and  became  the  property  of  the  special  branch 
of  the  clan  which  had  settled  on  them  ;  the  other  branches 
had  no  part  in  their  ownership.  The  members  of  a  branch 
would  not  submit  to  a  member  of  another  branch  being 
placed  over  them  in  succession  to  a  deceased  chief,  though 
they  acknowledged  the  right  of  the  clan  to  nominate  a 
member  of  their  own  section  to  the  office.  Chiefs  had  to  be 
on  the  alert  to  prevent  people  from  burying  their  dead  in 
good  gardens,  because  the  gardens  would  thereby  become 
freehold  lands,  and  even  the  King  did  not  like  to  turn  out  any 
family  which  had  succeeded  in  burying  three  generations  of  its 
dead  in  the  same  place  ;  he  dreaded  the  anger  of  the  ghosts. 
If  people  were  discovered  burying  their  dead  in  a  garden,  they 
were  ordered  to  take  the  body  away  to  the  family-estate. 
The  people  settled  on  family- estates  were  called  Bataka, 
which  means  the  owners  of  the  soil ;  the  term  was  often  used 
in  derision  like  our  expression  "country  cousins."  The  Kings 
were  also  called  Bataka,  because  they  owned  the  country. 
With  one  exception,  all  the  clans  were  exogamous  ;  that  is, 
no  man  might  marry  a  woman  of  his  own  clan,  the  one 
exception  being  the  Lung-fish  Clan.  In  this  case,  perhaps, 
the  reason  was  that  one  branch  of  the  Lung-fish  Clan  had 
come  from  a  different  part  of  the  country,  and  the  fathers  of 
the  two  branches  were  different  men  ;  their  second  totems 
were  also  different,  the  branch  bordering  on  the  Lake  taking 
a  fish,  called  Miigvya,  as  their  second  totem,  while  the  branch 
which  lived  inland  took  the  frog. 


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VI  THE   CLANS    AND   THEIR   TOTEMS         135 

It  was  the  usual  and  proper  thing  for  a  man  to  take  his  A  second 
second  wife  from  his  paternal  grandmother's  clan  ;  this  wife  ^'/'^  ^^^ 
was  called  Nasaza,  and  was  entrusted  with  the  clippings  of  from 
her  husband's  hair  and  the  parings  of  his  nails.     Each  clan  ''^^nT^' 
had  special  names  for  their  children,  and  the  members  of  a  mother's 
clan  knew  by  the  name  whether  a  child  belonged  to  them  or  '^'^"' 
not.     It  was  customary  to  have  a  second  name  for  common 
use,  and  to   keep   the  birth-name  secret ;  indeed  there  was  a 
strong  feeling  against  mentioning  the  latter,  or  naming  the 
clan  to  which  a  person  belonged.     If  a  matter  of  importance 
arose,  a  person  would  readily  tell  his  birth-name  and  the  name 
of  his  clan  ;  but  when  there  was  no  special  reason  for  giving 
it,    the  inquirer  would    be    referred  to  some  one  else.     The 
benefit  derived  from  the  totem ic  system  was  great  ;  it  bound 
the  members  of  a  clan  together  for    mutual  assistance  and 
defence,  and  it  regulated   the   social  life  of  the  community, 
especially  in  the  matter  of  marriage  restrictions. 

With  the  list  of  clans  and  their  totems,  which  follows,  the  Divisions 
freeholds  (butaka)  held  by  each  clan  have  been  given,  and  j"^;^^;")^^ 
the  name  of  the  father  of  the  family  from  which  the  clan  is  of  clans. 
said  to  have  originated.  The  division  of  clans  (kika)  was 
according  to  these  freeholds  ;  each  division  of  a  clan  (kika) 
constituted  abranch,  called  a  «^«,  and  the  chief  of  the  division 
had  the  right  to  decide  cases,  and  to  hear  complaints  in  his 
branch  of  the  clan.  A  subdivision  of  a  branch  (siga)  was 
called  an  enda,  and  the  head  of  a  subdivision  also  had 
judicial  powers,  though  members  tried  by  him  had  the  right 
of  appeal  to  the  head  of  their  division  (siga),  and  if  dissatisfied 
with  his  decision,  they  might  appeal  to  the  supreme  head  of 
the  clan.  A  freehold  (butaka)  was  established  by  three  or 
four  generations  of  a  family  being  buried  in  a  certain  place, 
and  being  left  undisturbed  by  the  District  Chief  and  King. 
After  three  generations  had  been  buried  in  a  plot,  the  King 
would  not  dispute  the  right  of  the  people  to  live  on  the  land. 
He  might  indeed,  if  he  disliked  the  head  of  the  division,  have 
him  deposed,  but  the  clan  had  the  right  to  nominate  the 
successor,  and  would  submit  his  name  to  the  King  for  ratifica- 
tion. The  people  regarded  as  the  true  branches  (siga)  of  a 
clan  those  which  had  sprung  from  the  sons  or  grandsons  of 


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136  THE   BAGANDA  chap. 

the  man  whom  they  called  the  father  of  the  clan.  There 
are,  however,  many  cases  where  the  clans  until  quite  recently 
have  been  increasing  and  making  divisions.  According  to 
custom  a  clan  (kika)  could  divide  into  two  or  more  divisions 
(siga) ;  the  head  of  such  a  division  (siga)  would  be  called 
a  "father  of  the  branch,"  and  would  have  freehold  estates 
for  burial-grounds,  whereas  there  were  seldom,  if  ever, 
any  burial-grounds  in  a  subdivision  (enda).  When  the 
head  of  a  subdivision  (enda)  died,  the  heads  of  the  other 
subdivisions  and  the  heads  of  the  main  divisions  (siga)  met 
together,  and  decided  who  should  be  the  successor ;  the  heir 
had  to  be  a  member  of  the  same  subdivision  as  the 
deceased,  though  not  necessarily  a  son  in  the  direct  line 
of  descent.  Similarly,  when  the  head  of  a  clan  died, 
the  heads  of  the  divisions  met  together  to  appoint  his 
successor  from  his  own  section  of  the  clan.  The  divisions 
and  subdivisions  of  a  clan  retained  the  same  totems  and  rules 
in  common  with  all  the  members  of  the  clan.  The  head  of 
a  clan  took  the  title  which  had  been  borne  by  the  first  holder 
of  this  office,  and  in  each  division  and  subdivision  the 
man  who  became  the  head  of  it  was  given  a  title  which  was 
passed  on  to  his  successor.  The  holder  of  the  office  spoke 
of  past  events  as  though  he  had  been  present  and  had  taken 
part  in  them,  and  to  such  an  extent  identified  himself  with  the 
original  holder  of  the  office  that  he  would  speak  of  himself 
as  the  leader  of  an  expedition  which  had  taken  place  a 
hundred  years  previously,  or  as  the  father  of  persons  who  had 
been  long  dead. 

In  the  legends  of  the  Kings,^  Kintu  is  described  as  being  the 
first  man  who  came  to  earth ;  to  him  a  wife  named  Nambi 
was  given,  and  she  is  said  to  have  been  the  cause  of  all  evil, 
sickness,  and  death.  When,  however,  the  traditions  of  the 
individual  clans  are  examined,  some  of  the  national  traditions 
are  seen  to  need  modification.  For  example,  Kintu  is 
acknowledged  to  have  taken  a  wife  from  a  clan  which  he  found 
in  the  country  ;  again,  several  of  the  clans  are  said  to  have 
been  in  the  country  when  Kintu  came,  or  to  have  come  to 
him  from  adjacent  countries.     From  these  traditions  we  may 

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vr  THE   CLANS   AND   THEIR   TOTEMS  137 

gather  that  Kintu  was  a  powerful  ruler,  who  invaded  and 
conquered  the  land,  and  who  by  his  superior  skill  incorporated 
the  clans  into  one  nation  under  his  own  government.  Any 
Muganda,!  when  asked  from  whom  he  is  descended,  will 
readily  answer,  "  From  Kintu"  ;  if  further  questioned,  he  will 
give  an  account  of  his  forefather,  stating  where  he  came 
from,  and  when  he  first  joined  Kintu,  or  one  of  the  other 
early  kings  of  the  country.  He  will  also  be  able  to  enumerate 
all  the  family  estates,  which  they  call  butaka,  and  to  give 
a  fairly  good  account  of  the  history  of  the  clan.  The  members 
of  a  clan  were  always  buried  on  one  of  their  estates,  and  the 
graves  were  watched  over  and  tended  by  one  of  the  members, 
who  had  the  land  around  the  graves  given  to  him  in  return 
for  his  services  in  guarding  them  and  keeping  them  in  order. 

One  tradition  accounts  for  the  origin  of  the  clans  by  the  Tradition 
following  story.     In  the  reign  of  Kintu,  the  first  King,  the  orig'in  ot 
whole  nation  is  said   to  have   lived   by  the   chase.     When  <=ia"s. 
animals  were  becoming  scarce,  Kintu,  with  the  general  consent 
of  his  people,  made  the  rule  that  certain  kinds  of  animals 
should  be  taboo  to  certain  families.     Thus  those  particular 
species  of  animals  were  left  to  other  families,  and  the  animals 
were  given  a  better  chance  of  multiplying  than  if  every  man 
had  been  free  to  hunt  every  species  for  food.     Each  family 
abstained  from  eating  that -particular  kind  of  animal  of  which 
they  had  partaken  with  ill  results,  and  that  animal  was  tabooed 
by  them,  and  became  their  totem. 

In  the  following  list  the  clans  marked  with  {a)  were  never  Totems 
allowed  to  present  a  prince  as  a  candidate  for  the  throne.  The  ^^  '^  ^"^' 
King  might  marry  a  woman  from  those  clans,  and  have  children 
by  them,  but  the  fact  that  the  mother  belonged  to  one  of  those 
clans  debarred  the  child  from  coming  to  the  throne.  In  most 
cases  the  male  children,  whom  the  King  had  by  women  of 
these  clans,  were  killed  at  birth,  and  only  girls  were  allowed 
to  live.  For  this  reason  members  of  these  clans  gave  their 
daughters  to  other  clans  with  whom  they  allied  themselves, 
so  that  when  the  girls  were  presented  to  the  King,  it  might  be 
as  members  of  the  clan  which  they  had  joined,  and  when 
they  bore  children,  these  were  owned  by  the  clan  which  they 

^  Muganda  is  the  singular  form  of  the  tribal  name  ;  Baganda  is  the  plural. 


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138  THE   BAGANDA  chap 

had  joined,  and  were  therefore  eligible  for  the  throne.  The 
clans  marked  {b)  joined  other  clans,  either  to  better  their 
position,  since  they  were  themselves  despised,  or  to  be  able, 
through  the  other  clans,  to  give  their  daughters  in  marriage  to 
the  King,  and  to  have  children  who  might  be  eligible  for  the 
throne.  Though  these  clans  became  associated  with  the 
more  honourable  clans,  and  had  the  right  to  use  their  totem- 
names,  they  were  never  regarded  by  them  as  blood-relations, 
and  they  might  intermarry  with  the  clan  whose  totems  they 
had  adopted. 

List  of  the  Clans  with  their  Totems. 

1.  The  Leopard  clan  (Ngo)  had  the  Genet  (Kasimba)  for 
its  second  totem. 

2.  {a)  The  Lion  (Mpologoma)  clan  had  the.  Eagle 
(Mpungu)  for  its  second  totem. 

3.  The  Colobus  Monkey  (Ngeye)  clan  had  a  small 
monkey  (Munyungu)  for  its  second  totem. 

4.  The  Otter  (Ngonge)  clan  had  the  Genet  (Kasimba)  for 
its  second  totem. 

5.  The  Grasshopper  (Nsenene)  clan  had  for  its  second 
totem  a  kind  of  locust  (Nabangogo),  which  lives  and  feeds 
upon  the  young  shoots  of  the  plantain. 

6.  The  Civet  Cat  (Fumbe)  clan  had  the  Frog  (Kikerekere) 
for  its  second  totem. 

7.  The  Elephant  (Njovu)  clan  had  the  Hippopotamus 
(Nvubu)  for  its  second  totem. 

8.  The  Lung-fish  (Mamba)  clan  ;  second  totem  a  small  fish 
(Muguya). 

9.  The  Lung-fish  (Mamba)  clan ;  second  totem  a  fish 
(Katumba) ;  most  people,  however, 'affirm  that  the  second 
totem  was  the  Frog  (Kikerekere). 

10.  The  Mushroom  (Butiko)  clan  ;  second  totem  the  Snail 
(Nsonko). 

11.  The  Manis  or  Pangolia  (Lugave)  clan  ;  second  totem 
the  Mushroom  (Butiko). 

12.  The   Sheep   (Ndiga)    clan;    second    totem    the    Lion 
(Mpologoma). 


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VI  THE   CLANS    AND    THEIR   TOTEMS         139 

13.  (a)  The  Buffalo  (Mbogo)  clan;  second  totem  a  New 
Cooking-Pot  (Ntamu). 

14.  The  Small  Grey  Monkey  (Nkima)  clan  ;  second  totem 
the  Entrails  of  Animals  (Byenda). 

15.  (a)  The  Oribi  Antelope  (Mpevvo)  clan  ;  second  totem 
the  Grey  Rat  (Kayozi). 

16.  (d)  The  Katinvuma  c\a.n,  Katmv?ima  being  a  small  seed 
of  a  shrub,  originally  used  for  beads  ;  second  totem  all  kinds 
of  Beads. 

17.  (a)  The  Bird  (Nyonyi)  clan;  second  totem  another  bird 
(Kunguvu). 

18.  (a)  The  Edible  Rat  (Musu)  clan;  second  clan  another 
rat  (Muyoza). 

19.  («)  The  Yam  (Kobe)  clan  ;  second  totem  another  kind 
of  yam  (Kama). 

20.  {a)  The  Bean  (Mpindi)  clan  ;  second  totem  a  wild  bean 
(Kindira). 

21.  («  and  l>)  The  Bushbuck  (Ngabi)  clan;  second  totem 
a  kind  of  grass  (Jerengese). 

22.  (d)  The  Dog  (Mbwa)  clan  ;  second  totem  the  Iron  Bell, 
used  to  fasten  on  the  dog  when  hunting. 

23.  (a  and  d)  The  Jackal  (Kibe)  clan  ;  second  totem  the 
Puff  Adder  (Mpiri). 

24.  (a)  The  Cephalopus,  a  small  antelope  (Ntalaganya) 
clan  ;  second  totem  the  Tree  Fungus  (Malere). 

25.  («)  The  Roebuck  (Njaza)  clan;  second  totem  an 
antelope  (Njugulu). 

26.  (a)  The  Hippopotamus  (Nvubu)  clan  ;  second  totem 
the  Tortoise  (Nfudu). 

27.  The  Genet  (Kasimba)  clan  ;  second  totem  a  locust 
(Janzi). 

28.  The  Heart  (Mutima)  clan  ;    second  totem   the  Lungs 

(Maugwe). 

29.  The  Tailless  Cow  (Nte  teriko  mukiro)  clan  ;  second 
totem  the  Crested  Crane  (Ngali). 

30.  (a)  The  Spotted  Cow  (Ente  ya  Lubombwe)  clan  ; 
second  totem  unknown. 

31.  (a)  The  HornbiU  (Nganga)  clan;  second  totem 
unknown. 


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HO  THE   BAGANDA  chap, 

32.  {a  and  b)  The  Rain  Water  (Mazi)  clan  ;  second  totem 
unknown. 

33.  {a  and  b)  The  Crow  (Namungona)  clan  ;  second  totem 
Hearts  of  Animals. 

34.  {a)  The  Grass  (Kitete)  clan  ;  second  totem  unknown. 

35.  {a)  The  Crested    Crane  (Ngali)   clan ;    second   totem 
unknown. 

36.  {a)   The    Red    Ant    (Kinyomo)   clan ;    second    totem 
unknown. 

The  following  clans  have  joined  themselves  to  others  : — 

The  Katinvuma  clan  has  joined  the  Mushroom  clan. 

The  Bushbuck  clan  has  joined  the  Monkey  (Nkima)  clan. 

The  Dog  clan  has  joined  the  Civet  Cat  clan. 

The  Jackal  clan  has  joined  the  Otter  clan. 

The  Rainwater  clan  has  joined  the  Lion  clan. 

The  Crow  clan  has  joined  the  Otter  clan. 

Some  of  these  have  become  incorporated  in  the  clans  which 
they  have  joined,  and  have  lost  their  identity. 
The  The   Leopard   Clan. — No    member  of  the    Leopard    Clan 

Leopard  yyas  permitted  to  eat  meat  which  had  been  torn,  or  even 
scratched,  by  a  wild  beast ;  should  one  of  their  cows  have 
been  torn  by  a  wild  beast,  it  had  to  be  sold,  and  was 
not  allowed  to  remain  with  the  herd.  The  clan  was  a 
royal  one,  and  had  many  branches,  though  one  only  was 
regarded  as  having  members  eligible  for  the  throne  ;  to 
this  branch  belonged  the  reigning  sovereign.  The  King's 
brothers  were  all  eligible  for  the  throne  if  the  reigning 
monarch's  sons  were  too  young  to  succeed  him  ;  as  soon  as  a 
son  became  old  enough  to  govern,  he  becarhe  heir  to  the 
throne,  and  the  King's  brothers  were  then  called  "  Peasant 
princes,"  and  the  heirs  in  the  direct  line  were  called  "  Princes 
of  the  royal  drums."  The  oldest  family  of"  Peasant  princes  " 
trace  their  descent  back  to  a  prince  named  Keya,  who  was 
said  to  be  one  of  King  Kintu's  sons.  In  former  times  the 
kings  used  to  send  periodically  to  the  estates  of  these  "Peasant 
princes,"  and  capture  and  put  to  death  many  of  the  men,  lest 
the  clan  should  become  too  numerous  and  be  a  source  of 
danger  to  the  throne.  The  clan  has  always  been  exempt 
from  enforced  work  for  the  King,  their  only  official  duty  being 


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VI  THE   CLANS   AND   THEIR   TOTEMS         141 

the  care  of  the  temple  on  the  Magonga  hill,  where  King  Kintu 
first  lived,  and  from  whence  he  suddenly  disappeared.  They 
claim  to  possess  the  original  plantain,  which  was  brought  into 
the  country  when  Kintu  first  came  ;  it  is  a  sacred  plant. 

There  chief  estates  were  : 

In  the  Busuju  district,  Magonga  ; 

In  the  Bweya  district,  Bukesa ; 

In  the  Kyagwe  district,  Bukoba  ; 

On  the  Island  Buwaya  of  Lake  Victoria  Nyanza,  Buvi. 

The  Lion  Clan. — The  Lion  Clan  give  the  following  The  Lion 
reason  for  the  choice  of  their  totems :  Kintu,  soon  after  '"''^"' 
he  had  ascended  the  throne,  went  out  to  hunt  a  lion  and 
an  eagle,  taking  with  him  among  his  retainers  some  of 
his  sons.  After  killing  the  lion,  he  left  a  chief  named 
Sabaganda  to  flay  it,  and  to  dry  the  skin.  This  occupied 
nine  days,  after  which  Sabaganda  took  the  skin  and  pre- 
sented it  to  Kintu,  who,  placing  it  on  the  ground 
and  standing  upon  it  in  the  presence  of  a  large  crowd, 
announced  to  his  children  that  the  lion  was  to  be  a  sacred 
animal  in  the  future,  and  that  they  must  not  harm  it.  In 
like  manner,  when  he  had  killed  an  eagle,  he  had  the  skin 
dressed  and  added  it  to  the  lion's  skin  for  a  rug,  and  told  his 
sons  that  the  eagle  was  to  be  considered  a  sacred  bird,  and  to 
become  their  totem.  From  that  time  onward,  these  two 
skins,  together  with  the  leopard's  skin,  have  formed  the  royal 
rug  (kiyu),  upon  which  the  King  sits  or  stands  for  State 
ceremonies ;  and  the  animals  and  birds  in  question  have  been 
looked  upon  as'  sacred  to  royalty.  Indeed,  formerly  no  one 
was  allowed  to  possess  any  of  these  skins  ;  they  were  a  royal 
monopoly,  and  were  sent  to  the  King. 

The  Lion  clan  had  the  care  of  the  small  drum  Nalubare, 
which  was  kept  and  used  in  the  shrine  of  Kintu  on  the 
Magonga  hill  in  the  Busuju  district.  It  was  made  by 
a  certain  chief  Mukulu  Kasimba,  who  gave  it  to  Kintu  ;  and 
it  was  said  to  have  been  the  origin  of  the  mujaguzo  drums. 

On  Nsanganzira  hill  there  was  an  important  shrine  to 
Mukasa,  where  each  king,  on  his  way  to  Nankere  for  the  life- 
prolongation-ceremonies,  went  and  exchanged  his  clothes 
for  new  ones.     The  discarded  clothes  were  kept  in  the  shrine, 


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142  THE    BAGANDA  CHAP. 

and  so,  too,  were  the  anklets  which  the  King  took  off.  He 
would  do  without  ornaments  until  the  ceremonies  were  com- 
pleted, after  which  he  would  be  given  new  ones  of  a  special 
kind. 

No  person  from  this  clan  was  eligible  for  the  throne  ;  they 
might,  however,  give  the  women  of  the  clan  to  the  King  in 
marriage,  but  these  were  not  allowed  to  rear  sons.  If  a  boy 
was  born  to  any  one  of  them,  he  was  strangled  at  birth,  but 
their  daughters  were  allowed  to  li\'e. 

Luwada,  who  is  said  to  have  been  a  son  of  the  god  Musisi, 
was  a  deity  of  the  clan  ;  he  had  a  medium  and  a  priest. 
The  former  was  chosen  by  the  god  without  regard  to  clan, 
while  the  priest  was  chosen  by  the  members  of  the  clan  from 
their  own  number. 

The  clan  did  no  work  for  the  King  in  the  royal  enclosure, 
because  they  were  related  to  him.  Their  chief  estates 
were : — 

In  the  Kyadondo  District : 

Luwada,      Kasalirwe,   Namataba,  and  Gungu. 

In  the  Bulemezi  District : 

Busega,       Bubengwa,     Lizebwe,         Kisula, 

Kasaga,       Kagogo,         Lubengwa,     Kalwe,and  Bukima. 

In  the  Busiro  District :  Nsangazira. 

In  the  Mawokota  District :      Magoma. 

In  the  Gomba  District :  Gomba. 

In  the  Kyagwe  District :         Bugabe  and  Nkabuge. 

The  following  names  were  given  to  boys  in  this  clan  : — • 
Kiseke,  Mululu,  Selwada,  Kasalirwe,  Segamwenge,  Kisozi, 
Nsege,  Semwubi,  Kimu,  Kalunda,  Ntale,  Sebunga,  and 
Luwaga. 

Girls    in    this    clan   were    named  : —   Nantale,    Nakisozi 

Nalwada,  Nakibule,  Nakalemba,  Nabuguzi,  Senyiwa,  Zawade, 

and  Ndagira. 

The  The   Colobus  Monkey  Clan. — The  Colobus   Monkey   Clan 

Coloous     claims  to   be  one    of  the   oldest    in  the  country  ;   Kintu   is 

Clan.         said    to    have    found    them    settled    there    when    he    came ; 

they    supplied    him,  too,   with   his    first   wife    Nambi,   who, 

according  to  tradition,  was  a  member   of  that   clan.     The 

ancestor  from  whom  they  trace  their  descent  was  Kyesimba 


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VI  THE   CLANS   AND   THEIR   TOTEMS         143 

Kasuju.  The  clan  supplied  the  King  with  his  chief  butler, 
Diiniba ;  the  man,  Kalinda,  who  had  charge  of  the  King's 
drinking  water,  and  who  was  one  of  those  put  to  death 
when  the  King  died,  also  belonged  to  this  clan.  They 
further  supplied  the  potter,  Sedagala,  who  made  the  royal 
cooking-pots.  The  first  Sedagala  was  said  to  have  been 
one  of  the  men  chosen  by  King  Cwa  to  go  to  Bunyoro  with 
Prince  Kalimera,  when  he  was  banished  from  Uganda  ;  this 
man  rescued  the  child  of  Kalimera  when  it  was  thrown  into 
a  clay-pit  to  die  ;  but  as  he  had  no  wife  and  could  not  get 
anyone  to  nurse  the  child,  he  gave  it  to  Mugema,  whose  wife 
nursed  it ;  so  Mugema  obtained  the  honour  of  being  called 
the  "  Father  of  the  King."  Each  new  King,  when  crowned 
sent  the  son  of  Kasuju,  who  was  the  head  of  the  clan  and 
held  the  office  of  Kyesimba  Kasuju,  to  the  god  Mukasa  with 
a  large  present,  to  announce  his  accession  to  the  throne. 

Boys  were  named : — Kasule,  Kokanda,  Mpona,  and  Kabude. 

Girls  were  named  :^Nanfuka,  Namuga,  Nanungi,  and 
Nambi. 

The  Otter  Clan. — The  Otter  clan  say  that  their  fore- The  Otter 
father  was  Mwanga  Kisole ;  he  was  Katikiro  (prime 
minister)  to  Kintu,  and  was  said  to  have  been  killed  by 
that  King  during  one  of  his  fits  of  anger.  Their  chief 
duties  about  the  King  were  to  make  barkcloths,  and  they 
supplied  him  with  one  of  his  wives,  whose  duty  it  was  to 
make  the  royal  bed.  This  latter  office  was  hereditary  in 
the  clan,  and  when  a  King  died  the  wife  had  to  go  to  his 
temple,  and  to  remain  there  for  life  ;  at  her  death  another 
member  of  the  clan  took  her  place  in  the  dead  King's  temple. 
The  new  King  took  another  woman  from  the  clan  to  be  his 
wife  and  bedmaker.  The  clan  also  supplied  the  King  with  an 
attendant  who  had  charge  of  the  royal  tobacco. 

When  the  father  of  the  clan,  Mawanga-Kisole,  died,  his 
ghost  took  a  medium  ;  he  was  deified,  and  a  temple  was  built 
for  him  on  Nsoke  hill.  The  priest  belonged  to  the  clan ; 
the  deity  looked  after  the  well-being  of  the  clan,  multiplied 
their  cattle,  and  made  their  women  fruitful  ;  after  childbirth 
mothers  brought  offerings  of  beer  and  cattle  and  firewood 
to  the  temple. 


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144  THE   BAGANDA  chap. 

The  god  Mukasa  had  a  temple  on  Kyange  hill,  and  the 
god  Wamala  had  a  temple  on  Nsoke  hill ;  each  of  these  had 
priests  from  the  Otter  Clan. 

Their  chief  estates  were  : — 

In  the  Busuju  district,  Bengela, 

In  the  Mawokota  district,  Nsoke,  Kyanja,  Nsangvve, 
Buganga,  Kyange,  Funvu,  Busungu,  Kisiwa,  Lukwage,  and 
Katule. 

In  the  Gomba  district,  Kasaka  and  Madu. 

In  the  Budu  district,  Birenge,  Maguluka,  and  Bujaju. 

In  the  Kyagwe  district,  Buwikwe  and  Bukabi. 

On  the  Islands  of  Lake  Victoria,  Buovu,  Bufumbira,  and 
Kagamba. 

Boys  were  named  : — Lutaya,  Mwanga,  Senke,  Senkungu, 
Mutumba,  Kivumbi,  Muka,  Kimbea,  Muganga,  Kalibu, 
and  Maite. 

Girls  were  named  : — Nakiwala,  Mpalikanya,  Nakirija, 
Lunguse,  Mpalikiraba,  Bekyalya,  Kabatanya,  Najemba, 
and  Ziribagwa. 
The  Grass-  Tlie  Grasshopper  Clan. — The  Grasshopper  Clan  was  origin- 
Qh^^  ally  a  cattle- keeping  clan,  and  lived  in  Busongola,  which 
formed  part  of  Bunyoro.  Their  forefather  was  Kirobozi,  who 
had  two  sons  Zuyonga  Mugalagala  and  Kalibala  Nsisi  ;  they 
came  to  Uganda  in  consequence  of  a  quarrel  in  their  clan, 
leaving  a  portion  of  it  in  Bunyoro. 

The  grasshopper  Nsenene  is  eaten  by  the  Baganda,  and  is 
considered  a  great  delicacy.  At  certain  times  of  the  year  it 
is  found  in  large  numbers,  and  is  caught  for  food.  Before 
anyone  may  eat  the  first  meal  of  the  season,  a  man  of  the 
Grasshopper  Clan  must  jump  over  his  wife,  or  have  sexual 
connection  with  her ;  otherwise  some  member  of  the  family 
would  (it  was  thought)  fall  ill.  The  ceremony  took  place  in 
order  that  other  clans  might  eat  freely  of  the  grasshopper, 
and  also  to  increase  the  number  of  the  insects.  Any 
woman  of  the  Grasshopper  Clan  might  catch  and  cook 
grasshoppers  for  her  husband,  though  she  might  not  eat 
any  of  them  herself. 

The  clan  had  a  fetich  Kyalikitaluzi,  which  was  kept  in  a 
small  shrine  with  a  fence  round  it.     The  guardian,  Kajubi, 


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VI  THE   CLANS   AND   THEIR   TOTEMS         145 

was  the  chief  of  the  Bujabi  estate.  An  old  Munyoro  woman 
was  in  charge  of  the  shrine  ;  the  fetich  was  supposed  to 
protect  the  clan  from  plague. 

The  clan  supplied  the  King  with  one  wife,  Nakimera,  in 
memory  of  the  wife  who  gave  birth  to  Kimera,  one  of  the 
early  Kings.  The  chief  men  who  decorated  the  umbilical 
cords  of  the  kings,  were  of  this  clan.  If  any  of  the  King's 
wives  were  unfortunate  with  their  children,  so  that  the  latter 
died  at  birth  or  in  infancy,  when  these  women  again  had 
children  they  were  sent  to  the  head-man  of  this  clan  to  be 
looked  after,  until  their  children  were  weaned. 

Their  chief  estates  were  : — • 

In  the  Gomba  district,  Kisozi,  which  was  one  of  the  branch 
Siga  divisions,  and  Nolyowe,  which  was  a  branch  subdivision 
enda. 

In  the  Busiro  district,  Maya,  a  chief  estate,  and  Senge,  a 
small  one. 

In  the  Butambala  district,  Bujubi,  Lugo,  Kalamba, 
Kayemba,  Bukandaganyi,  and  Kifamba. 

In  the  Busuju  district,  Nsisi,  where  the  Father  of  the  clan 
resided,  and  Maundwe. 

In  the  Mawokota  district,  Ziungwe,  Magya,  and  Namu- 
gogo. 

In  the  Kyadondo  district,  Lugo. 

In  the  Budu  district,  Mukoni. 

In  the  Bwekula  district,  Kawanga. 
,    Boys  were  named  : — Masembe,  Kalanzi,  Kalibala,  Busonga, 
Mwebe,  Mujabi,  Kabali,  Serabe,  Kajubi,  Batoma,  and  Mpagi. 

Girls  were  named : — Wanyana,  Nabagesera,  Nandaula, 
Ndwezibwa,  Namasange,  Sasikimba,  Nakyonge,  and  Nambasa. 

The  Civet-cat  Clan. — -The  Civet-cat  Clan  were  said  to  have  The  Civet- 
been  in  possession  of  the  country  long  before  Kintu  came,  '^^'  '''"• 
and  were  indeed  the  most  important  of  the  clans  which  were 
there  prior  to  his  arrival.  They  trace  their  origin  to  Ntege, 
who  they  say  was  king  of  Uganda.  Kintu  deposed  this  ruler, 
and  gave  him  several  estates  with  permission  to  retain  the  title 
of  King  (Kabaka).  When  Kintu  died,  his  son  Cwa  took  Naku, 
daughter  of  Ntege,  to  wife,  and  from  that  time  onwards  each 
King  has  taken  a  wife  from  this  clan,  who  has  been  called 

L 


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146  THE   BAGANDA  chap. 

Naku.  Walusimbi,  the  son  of  Ntege,  was  a  favourite  with 
King  Cwa,  and  became  one  of  his  advisers.  At  his  estate 
Baka  some  of  the  important  ceremonies  for  the  prolongation 
of  life  were  usually  held,  when  the  King  was  on  his  way  back 
from  Nankere's  estate.  On  the  principal  estate  of  the  clan 
there  was  formerly  an  important  temple  of  Naku,  to  which 
the  King  went  during  the  Nankere  ceremonies.^ 

This  clan  also  supplied  the  man  who  administered  the 
poison  test,  if  'any  person  appealed  to  it  from  the  King's 
decision. 

On  the  Baka  hill  there  was  the  temple  of  Baka,  one  of  the 
oldest  gods  in  the  country.  Baka  might  choose  his  medium 
from  any  clan,  but  his  priest  was  always  a  member  of  the 
Civet-cat  Clan.  On  the  same  estate  there  was  a  temple  to  the 
god  Wanga,  a  deity  from  the  Island  Sese.  The  following 
story  gives  the  reason  why  this  god  was  worshipped  by  the 
Baganda.  In  the  reign  of  Juko  the  sun  had  failed  to  give 
light  for  seven  days  ;  thereupon  Juko  sent  Walusimbi  to 
Sese,  to  bring  the  god  Wanga  to  help  him  in  his  distress. 
Wanga  came  and  set  to  work,  and  raised  the  sun  and  the 
moon  to  their  places  in  the  heavens,  so  that  the  sun  again 
gave  light. 

Their  chief  estates  were  : — 

In  the  Busiro  district,  Baka,  Lunyo,  Dambwe,  Busuju, 
Kiteke,  Bigo,  Buwa,  Nambenge,  Busaeri,  Bukebera,  Nkumba, 
Bwerenga,  Nambunya,  Guhimba,  Nsazi,  and  Kimege. 

In  the  Mawokota  district,  Luwanga,  Mpambire,  Mbule, 
and  Buwangu. 

In  the  Bulemezi  district,  Bulamba,  Timba,  Kanalira,  Kadota, 
Gaga,  Buyege,  Mulyolyo,  Seta,  Sabagala,  and  Nabitembe. 

In  the  Singo  district,  Nama. 

In  the  Kyagwe  district,  Mugamba,  Kikuta,  and  Kole. 

In  the  Busiro  district,  Bukizu. 

In  the  Kyadondo  district,  Kirinyumbu. 

In  the  Butambala  district,  Dogi. 

Boys  were  named  : — Wulusimbi,  Makubuya,  Nguluma 
Nakinsigo,  Mulyamamba,  Kasole,  Setimba,  Kalwana, 
Lubwama,  Kibuzi,  and  Lunyo. 

'  See  p.  210. 


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VI  THE   CLANS    AND   THEIR   TOTEMS         147 

Girls  were  named  :—Nalumansi,  Nabwavu,  Nakakungu, 
Namalwa,  Nabawanire,  Nakakenyi,  Ngubi,  Nabuhvana,  Naku, 
Nakulembi,  and  Nakisozi. 

The  Elephant  Clan. — The  Elephant  Clan  claim  to  be  The 
descended  from  Sesanga,  who  came  to  Uganda  with  Kintu  Elephant 
as  his  herdsman,  and  settled  at  Sesanga  in  Busuju. 
Sesanga's  son  was  the  first  wealthy  man  of  the  clan  ;  he 
obtained  many  estates ;  and  it  is  through  him  that  the 
clan  trace  their  descent.  For  many  years  one  of  their 
number  continued  to  be  chief  herdsman  to  the  King.  On 
the  accession  of  a  new  sovereign,  this  man  would  drive  some 
cows  into  the  royal  enclosure,  the  King  would  come  out 
to  inspect  them,  and  would  thereupon  be  initiated  into  the 
arts  of  herding.  The  chief  herdsman  then  presented  the 
King  with  a  flute  which  was  said  to  have  belonged  to  King 
Kimera,  and  to  have  been  used  by  him  whilst  herding.  After 
the  new  King  had  played  upon  the  flute  (Takiwereza),  he 
was  handed  a  milk-pot,  and  a  calf's  skin  was  thrown  over  his 
shoulders,  such  as  the  cow-men  use  when  herding.  The  King 
then  herded  the  cows  for  a  short  time  while  they  grazed,  after 
which  he  handed  back  the  flute,  the  milk-pot,  and  the  skin  to 
Sensalire,  who  had  the  charge  of  them  ;  and  he  took  them 
and  the  cows  away  again. 

The  Island  Bulungugi,  which  was  one  of  their  estates,  had 
to  supply  the  King's  table  with  a  favourite  fish  (nsonzi),  and 
the  clan  also  supplied  the  royal  household  with  a  particular 
kind  of  barkcloth  ;  they  also  provided  the  butter  used  in  the 
embalming-ceremonies.  When  the  King's  jawbone  had  been 
removed,  and  had  undergone  some  of  the  cleansing  processes, 
it  was  placed  in  a  bowl  of  liquid  butter.  When  it  was  taken 
out  of  this,  Sensalire  was  required  to  drink  the  butter,  and  if 
it  disagreed  with  him,  he  was  put  to  death  as  an  impostor  who 
had  entered  the  clan  without  any  real  claim  upon  it ;  for  a 
true  member  (they  said)  would  be  able  to  drink  the  butter 
without  any  ill  effects.  The  clan  had  charge  of  the  drums 
Lugumira  and  Kibi,  which  were  beaten  when  the  King 
went  to  hunt.  Namutalira  had  charge  of  the  King's  musical 
instrument  (Kadinda) ;  he  was  the  chief  of  the  clan.  One  of 
the  chiefs  named    Walenzi  assisted  in  the  decoration  of  the 

L  2 


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148  THE   BAGANDA  chap. 

umbilical  cords.     Another  member  had  charge  of  the  King's 
war-apron,  which  was  a  beautifully  dressed  leopard-skin. 

Their  chief  estates  were  : — 

In  the  Busuju  district,  Sesanga. 

In  the  Kyadondo  district,  Kakemba,  Ntambi,  Gulu, 
Nagulumbya,  Lubuzi,  Semanja,  Sempyanga,  Seganya, 
Lukuba,  Sewandi,  and  Gazibwa. 

In  the  Mawokota  district,  Kikomoko,  Kirongo,  Nsigalira, 
Kyangwe,  Lutinde,  Kainja,  Sekatembe,  Kiramba,  and  Bata. 

In  the  Butambala  district,  Semambe,  Kyamutambira, 
Kabangala,  Sezi,  Katalunga,  Kitundebuli,  and  Kilwana. 

In  the  Busiro  district,  Mukale,  Sensalira,  and  Sebukeke. 

In  the  Kyagwe  district,  Sebanyiga,  Mugerere,  Senduli, 
Sebobo,  Nabale,  Kaimba,  Kazuni,  Kalemba,  Nyugwe, 
Semukade,  Kifundikwa,  Kikanzira,  and  Baiwe. 

In  the  Gomba  district,  Kibingoma. 

In  the  Bulemezi  district,  Galabuzi,  Sityabula,  and  Lweru. 

In  the  Sese  Island,  Mubale. 

In  the  Budu  district,  Senge  and  Twalenzi. 

Boys  were  named : — Natambi,  Kakembe,  Sezi,  Bukulu, 
Njovu,  Sesanga,  Lwera,  and  Stakangi. 

Girls  were  named  : — Nakango,  Naguja,  Nakazi,  Nasozi, 
Nakate,  Nantesa,  Nabale,  and  Nakiranda. 
The  Lung-  The  Lung-fisJt  Clan. — The  Lung-fish  Clan  is  divided  into 
fish  Clan,  (-^q  branches,  the  Muguya  and  the  Kikerekere,  and  is  the 
largest  of  all  the  clans.  The  second  branch  take  for  their 
second  totem  the  Katumba,  a  kind  of  fish,  which  lives  in 
the  swamps ;  but  some  people  say  that  the  second  totem 
is  a  frog,  and  that  this  is  the  reason  why  this  section  is 
known  as  the  Kikerekere.  These  two  branches  intermarry, 
as  though  they  were  not  related  ;  they  are  the  only  clan 
who  do  so.  Both  branches  claim  to  be  descended  from  one 
father,  and  each  claims  to  be  the  more  important ;  it  is  im- 
possible to  tell  which  of  the  two  is  right.  The  Miiguya 
branch  have  the  clearest  records,  and  it  is  an  account  of  this 
branch  which  is  here  given. 

The  Miiguya  branch  say  that  they  came  from  Bumogera  to 
the  north  of  the  Lake  Victoria  Nyanza  ;  that  their  fore- 
father, Mubiru,  lived  on  the  lake  shore,  and  that  they  have 


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VI  THE   CLANS   AND   THEIR   TOTEMS         149 

been  connected  with  canoes  and  the  fishing  industry  from  his 
time  onwards.  They  came  to  Uganda  because  of  a  dispute 
with  their  fellow  tribesmen.  One  of  their  number,  Katenda, 
the  son  of  Mbiru,  once  lent  an  axe  to  a  man  who  wanted  to 
cut  some  floats  for  his  fish-traps.  As  the  latter  was  felling 
a  tree,  the  axe-head  came  off  and  fell  into  the  water,  and  he 
looked  for  it  in  vain.  After  a  prolonged  search  he  returned 
to  Katenda,  told  him  what  had  happened,  and  asked  him 
to  come  to  some  arrangement.  Katenda,  however,  was 
angry,  and  refused  to  accept  anything  but  the  identical  axe. 
The  borrower  went  away  again,  renewed  his  search,  and  was 
at  length  rewarded  by  fishing  the  axe-head  from  the  water ; 
he  then  took  it  back  and  handed  it  to  Katenda,  and  so  the 
matter  ended.  Some  time  afterwards  Katenda  wanted  to  go 
fishing,  and,  as  his  own  canoe  was  otherwise  engaged,  he 
asked  the  man  to  whom  he  had  lent  the  axe,  whether  he 
might  have  the  use  of  his.  His  request  was  granted,  and 
Katenda  took  the  canoe.  When  he  had  finished  his  task,  he 
drew  the  canoe  up  on  the  beach,  and  went  home  with  his 
fish.  Later  on  the  owner  of  the  canoe  passed  by,  and,  seeing 
it  on  the  beach  with  no  one  near  at  hand,  he  pushed  it  off, 
loaded  it  with  stone,  and  sank  it.  He  then  went  to  Katenda 
and  demanded  his  canoe,  saying  that  he  wished  to  go  fishing. 
Katenda  returned  with  him  to  the  place  where  he  had  left  the 
canoe,  and  protested  that  he  had  drawn  it  up  on  the  beach, 
and  had  left  it  there.  The  owner  replied  that  this  could  not 
be  true,  or  the  canoe  would  still  be  there.  Katenda  made 
inquiries  in  all  directions,  but  in  vain  ;  no  trace  of  the  canoe 
could  be  found,  and  no  one  could  give  any  information  about 
it.  He  offered  to  repay  the  owner,  but  the  latter  refused  to 
accept  compensation.  Katenda  then  laid  the  facts  before  his 
father  IVIbiru,  and  asked  his  advice  ;  whereupon  Mbiru  visited 
the  owner  of  the  canoe,  and  asked  him  for  permission  to 
replace  it,  or  to  make  some  other  reparation,  but  his  offers 
were  also  rejected,  and  the  owner,  going  before  the  chief 
accused  Katenda  of  theft,  and  demanded  that  the  case  should 
be  tried.  Mbiru  and  his  son  were  summoned  to  appear 
before  the  chief ;  they  stated  their  case,  but  the  verdict  went 
against  them,  and  they  were  fined  ten  women,  ten  cows,  ten 


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ISO  THE    BAGANDA  chap. 

copper  bangles,  and  ten  goats.  So  Mbiru  called  his  sons  and 
daughters  together  for  consultation,  and  they  all  agreed  that 
the  fine  was  excessive,  and  proposed  that  they  should  leave 
the  place,  and  go  to  a  new  country.  They  packed  their 
goods  secretly,  left  by  night  in  canoes,  and  paddled  steadily 
for  some  days,  until  they  came  to  Uganda.  When  they 
landed  there  they  saw  a  man  and  asked  him  to  whom 
the  country  belonged  ;  they  were  told  that  it  was  Kyagwe, 
and  that  Kintu  was  the  king.  They  were  then  directed  to 
the  capital  ;  they  paddled  along  the  coast  towards  Busiro, 
landed  there,  and  went  up  to  see  the  King.  Kintu  was 
told  that  "  people  wearing  skins  wished  to  see  him,  and  that 
they  desired  to  become  his  subjects."  When  they  had  been 
shown  into  his  presence,  he  asked  them  whence  they  came, 
and  why  they  had  left  their  own  country.  Gabunga,  one  of 
Mbiru's  sons,  answered  the  King,  told  him  all  about  them- 
selves, and  about  their  reason  for  coming,  and  gave  him  a 
full  account  of  the  loss  of  the  canoe  and  of  the  fine  imposed. 
The  clan  became  the  King's  canoe-builders  and  sailors,  and 
Gabunga  was  made  admiral.  The  sons  of  Mbiru  were  : 
Wampona,  Kiyaga,  Mulinda,  Katenda,  Bude,  Nakindirira, 
Sekyola,  Nawaaba,  Kiima,  Sekiwunya,  Miro,  and  Sebauta.  His 
daughters  Ndagira,  Nakazi,  Namutebi,  Nakiwala,  and  Nankya. 

Their  chief  estates  were  : — 

In  the  Busiro  district,  Jungo,  Sagala,  Kasange,  Kiima, 
Busami,  Sanda,  Kyanjovu  Ntoke,  Mwagulu,  Kiunga,  Zinga, 
Buyega,  Namagera,  Ziba,  Manyage,  Nkumba,  Bwerenga, 
Kyulwe,  Bugiri,  Namulanda,  Bwebaja,  Bugeme,  Nabanze, 
Lugo,  Soke,  Serinyabi,  Buswa,  Bundegera,  Lwaka,  Kitala, 
Kamunya,  Lubya,  Luguna,  and  Kaga. 

In  the  Kyagwe  district,  Ziba,  Nsonya,  Koja,  Busangazi, 
Namukuma,  Budaga,  and  Ngogwe. 

In  the  Bulemezi  district,  Musaja,  Nabugwamu,  Mbogo, 
Namyamba,  Sambwe,  and  Namasengere. 

In  the  Mawokota  district,  Luvvunga,  Goli,  Kanyike,  Nsame, 
Bubezi,  Mpond-.ve.  Bugembe,  Busemba,  Buzinga,  Singi,  and 
Kikondo. 

On  Sese  Island,  Bugoma,  Biringa,  Kome,  Lukoni,  Bugezi, 
Bunangi,  Damba,  Nsazi,  Baji,  and  Gomba. 


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VI  THE    CLANS    AND   THEIR   TOTEMS         151 

In  the  Budu  district,  Sango. 

In  the  Butambala  district,  Ntolomvve. 

Boys  were  named  : — Mbiru,  Nsubuga,  Kasozi,  Bweta,  Kizito, 
Sempagama,  Selwanga,  Bunjo,  Nsiwalana,  Kanyike,  Semfuma, 
Kitaka,  and  Kambagu. 

Girls  were  named  : — Namubiru,  Nansubuga,  Namutebi, 
Nakatereka,  Nakanyike,  Nakauka,  and  Namugaba. 

The  members  of  the  Kikerekere  branch  of  the  Lung-fish  Clan  The  Kike- 
say  that  their  father  Nankere  (a  frog)  was  so  called  because  "■^'^'■^, 
he  was  in  the  habit  of  soiling  his  bed  by   night,  and  also  of  the 
because  he  had  so  many  children  that  he  was  likened  to  a  Lung-fish 

r  n-^1  Clan. 

irog.  They  also  claim  to  be  descended  from  Mbiru,  but 
assert  that  Masaba  on  Mt.  Elgon  was  his  native  place,  and 
that  he  removed  from  thence  to  the  Lake  Victoria  Nyanza. 
Their  chief  estates  were  in  Busiro  ;  their  only  service  for 
the  King  was  that  of  providing  the  substitute  for  him,  when 
he  went  through  the  ceremonies  for  the  prolongation  of  life. 
Nankere  was  never  allowed  to  see  the  King  except  on  this 
occasion,  or  to  attend  any  of  his  receptions.  Each  new 
King  sent  Nankere  a  leopard  skin,  and  in  this  respect  he  was 
treated  as  though  he  belonged  to  the  royal  blood,  as  these 
skins  were  reserved  for  royalty. 

The  Mushroom  Clan. — The  Mushroom  Clan  took  the  Snail  TheMush- 
for  their  second  totem,  and  for  a  third  totem  the  small  Ivory  "^oo^Clan. 
Disc  {Nsanga).  They  say  that  their  forefather  was  named 
Manyagalya,  and  that  he  came  to  Uganda  with  Kintu. 
Wagaba,  the  son  of  Manyagalya,  formed  the.  clan,  and 
Kasirye,  his  son,  first  forbade  his  children  to  eat  mushrooms. 
He  told  them  that  these  were  part  of  their  father,  because, 
after  he  had  buried  him,  he  found  mushrooms  growing  on 
the  grave  the  following  morning.  Manyangalya  is  said  by 
his  clan  to  have  introduced  the  plantain  into  Uganda,  and 
also  the  species  of  fig-tree  called  MuUiba  from  the  bark  of 
which  the  barkcloth  is  made.  The  clan  have  been  bark- 
cloth-makers  from  Kintu's  days.  Manyangalya  also  brought 
the  seeds  of  the  plants  from  which  their  bottle-gourds  are 
grown,  and  presented  the  King  with  his  first  gourd,  which 
was  named  Kanvuba. 

On  their   estate    Bukerekere   in    Kyagwe,   there   was   the 


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152  THE   BAGANDA  chap. 

temple  of  Nende,  the  second  god  of  war.  The  care  of  this 
deity  was  the  most  important  duty  of  the  clan.  The  clan  had 
charge  of  the  royal  drum  Kawagulii,  which  was  made  on 
their  estate  Wagaba.  The  drum  was  carried  daily  to  the 
royal  enclosure,  and  brought  back  each  night.  The  royal 
stool,  which  was  used  on  state  occasions,  was  also  made  at 
Wagaba,  and  the  clan  took  care  of  it.  In  addition  to  having 
charge  of  the  drum  and  the  stool,  they  were  gatekeepers  and 
gate-makers  to  the  King ;  they  made  all  the  gates  and 
doors  for  the  royal  enclosure.  The  chief  of  the  gatekeepers 
had  free  access  to  all  parts  of  the  royal  enclosure  at  all  times, 
to  see  that  his  men  were  doing  their  duty.  When  a  new 
king  was  crowned,  and  the  Elephant  Clan,  according  to  custom, 
drove  in  twenty  cows  for  the  King  to  herd,  the  gatekeeper 
would  capture  ten  of  them  while  they  were  being  taken 
through  the  new  gateway  as  his  fee  for  opening  the  gate  for 
the  first  time  during  the  new  King's  reign.  In  like  manner, 
when  the  first  lot  of  tribute  was  brought  in,  the  gatekeeper 
had  the  right  to  seize  a  third  of  it ;  again,  when  the  first 
chiefs  passed  in  to  pay  their  respects  to  the  King,  one  of  them 
was  captured,  who  had  to  redeem  himself  by  sending  ten 
women  to  the  clan. 

The  clan  had  charge  of  the  King's  gourd,  from  which  Kintu 
was  said  to  have  drunk.  This  drinking-cup  had  to  be 
brought  at  each  new  moon  to  the  King,  who  took  it  into  his 
hand,  and  then  passed  it  back  to  the  keeper.  The  clan 
supplied  the  Queen,  the  Namasole,  the  Katikiro,  and  the 
Kimbugwe  with  gate-keepers.  One  of  the  King's  wives  was 
taken  from  the  Mushroom  Clan,  and  it  was  her  duty  to  dig 
the  first  sod  for  the  gardens  in  the  King's  new  enclosure,  after 
he  had  taken  possession  of  his  new  court ;  his  other  wives 
were  then  free  to  begin  cultivating  their  plots  of  land. 

Their  chief  estates  were : — 

In  the  Mawokota  district,  Kafuma. 

In  the  Singo  district,  Busanyo. 

In  the  Busiro  district,  Wagaba,  Nabukalenge,  Bale,  Kiko- 
mago,  Enkuba,  Manzi,  Nabukoba,  Nkowe,  Kabusisi,  Tengala, 
and  Kiterede. 

In  the  Kyadondo,  Bukerekere. 


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VI  THE   CLANS    AND   THEIR   TOTEMS         153 

Boys  were  named  : — Wagaba,  Kasirye,  Babiri,  Kade,  Luyo- 
gera,  Ngandaza,  Kamwa,  Semagoma,  and  Selwanga. 

Girls  were  named: — Najuka,Nabagereka,Kabagane,Ntenge, 
and  Npabulimu. 

The  Manis  Clan. — The  Manis  Clan  is  one  of  the  oldest  in  The 
the  country ;  they  assert  that  they  were  already  established  q^""^ 
in  the  Busiro  district  when  Kintu  came.  Their  forefather  was 
Mukibe  Sekiwunga,  to  whom  Kintu  gave  the  Kapaka  hill. 
The  clan  had  two  temples  with  their  priests  and  mediums : 
the  temple  of  Wanga  on  Wasozi  hill,  and  the  temple  of 
Wamala  on  Sekiwunga  hill.  They  were  keepers  of  the  royal 
drums,  Mujaguzo,  and  the  chief  Ntenga  supplied  men  to  beat 
various  drums. 

The  Queen's  chief  steward  was  taken  from  this  clan. 

The  chief  Nakatanza,  who  had  charge  of  the  King's  wife, 
Kabeja,  and  who  was,  furthermore,  the  guardian  of  the  god 
Nan/aba,  was  also  a  member  of  this  clan.  Another  chief, 
Nantiga,  had  charge  of  the  King's  wife,  Nanzigu,  who  was  also 
a  member  of  the  clan.  The  royal  rug,  called  the  Kiyu,  on  which 
the  King  stood  for  state  ceremonies,  was  confided  to  this  clan. 

Their  chief  estates  were  : — 

In  the  Busiro  district,  Wasozi,  Bundu,  Kapeka,  Muzinda, 
and  Ganda. 

In  the  Mawokota  district,  Sekiunga,  Kanyike,  Nanziri,  and 
Bukwere. 
,     In  the  Bulemezi  district,  Migade,  Kangavwe,  Butanze,  and 
Mubanda. 

In  the  Singo  district,  Magala  and  Tama. 

In  the  Kyagwe  district,  Bubwa,  Ndugu,  and  Kauka. 

In  the  Busuju  district,  Mwera. 

In  the  Kyadondo  district,  Tukolera,  Nadungu,  Gangu,  and 
Busabala. 

Boys  were  named  :— Semakula,  Katente,  Luika,  Kavuma_ 
Damulira,  Serinyage,  Mukwaba,  Ndugwa,  Nyanja,  Migade, 
Luima,  Sikayanira,  Masoma,  Joga,  Simwogerera,  Setimba, 
Lutamaguzi,  Kirinya,  Malagala,  and  Kasi. 

Girls  were  named: — Namakula,  Najuma,  Nabatanzi, 
Nakiremba,  Namigade,  Nakasi,  Nakamwa,  and  Namakibozi.      ^^^  ^^^^^ 

The  Sheep   Clan.—Th&  Sheep   Clan   trace  their  origin  to  ckn. 


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154  THE   BAGANDA  chap. 

Mbale,  who  lived  at  Mbale,  in  the  Mawokota  district.  The 
clan  were  in  Uganda  before  Kintu  came  ;  they  were  merged 
among  his  followers,  and  became  his  subjects.  The  district, 
Katambala,  was  given  to  the  clan  by  King  Katarega,  who 
deposed  the  first  chief,  Maganya,  and  bestowed  his  office 
upon  the  Sheep  Clan  as  their  inheritance. 

The  chief,  Katambala,  had  charge  of  one  of  the  King's 
principal  fetiches,  Mbajwe  ;  this  fetich  had  its  priest  and  its 
medium,  and  a  place  where  human  sacrifices  were  offered  to 
it.  The  clan  were  also  guardians  of  Kibuka's  temple,  and 
they  supplied  his  chief  priest  from  their  clan. 

Their  chief  estates  were  : — 

In  the  Mawokota  district,  Bweya,  Buija,  and  Tabazima. 

In  the  Kyadondo  district,  Mutungo. 

In  the  Busiro  district,  Bude,  Nakiyenge,  Sekakeni,  Mfufu, 
and  Kikugi. 

In  the  Kyagwe  district,  Gombe,  and  Esi. 

On  the  Island  Kome,  Busanga. 

In  the  Butambala  district,  Mbuya. 

In  the  Bulemezi  district,  Bunyiki. 

In  the  Budu  district,  Kikungwe. 

In  the  Busuju  district,  Lweye. 

Boys  were  named  : — Besa,  Selukuma,  Kyobe,  Kawesa, 
Kimbugwe,  Kasenge,  Kiguli,  Lugya,  Sekade,  Sekabemba, 
Sekakeni,  Semitala,  Lyabesubula,  Lwanga,  Mpima,  and 
Kilunda. 

Girls  were  named  : — Nebesa,  Nalukuma,   Nakyobe,  Naka- 
wesa,  Nakimbugwe,  Nakasenge,  Nakiingi,  Nalugya,   Nakade, 
Nabembe,    Nakakeni,    Nalugwa,    Nakatude,    Namutala,  and 
Najemba. 
The  The  Biiffalo  Clan. — The  Buffalo  Clan  say  that    their  fore- 

father was  Nabuguyu,  who  came  from  Bunyoro  in  the  early 
days  of  the  Kings.  To  the  Buffalo  Clan  belonged  the 
honour  of  being  the  King's  bearers.  ,  It  was  the  custom  for 
the  Kings,  instead  of  walking,  to  be  carried  on  the  shoulders 
of  men  called  bakongozi.  Several  of  these  accompanied 
the  King,  and  they  took  turns  in  carrying  him  when  he 
went  outside  the  royal  enclosure.  They  put  a  barkcloth 
over    their   shoulders    and    their   head,   and    the   King    sat 


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Buffalo 

Clan, 


VI  THE   CLANS    AND   THEIR   TOTEMS         155 

astride  the  bearer's  neck,  with  a  leg  over  each  shoulder,  and 
with  his  feet  brought  under  the  arms  to  the  small  of  the  back. 
When  a  bearer  was  tired,  he  shot  the  King  on  to  the  shoulders 
of  a  second  man,  without  allowing  his  feet  to  touch  the 
ground.  They  were  able  to  go  at  a  great  pace,  and  covered 
long  distances  in  a  day,  when  the  King  was  on  a  journey. 
They  had  their  special  hut  in  the  royal  enclosure,  named 
Musengere,  so  that  they  were  always  at  hand  if  the  King 
required  them.  The  clan  also  supplied  carriers  for  the  Queen 
and  the  King's  Mother,  because  these  two  royal  ladies  were 
much  looked  up  to  and  were  treated  with  great  respect.  The 
clan  supplied  the  King  with  Nanzigii,  one  of  his  principal 
wives  ;  she  had  her  own  little  enclosure  outside  the  royal 
one,  and  lived  separated  from  the  other  wives ;  the  Manis 
Clan  had  to  supply  her  with  a  maid-of-honour.  They  also 
had  charge  of  the  special  barkcloths  upon  which  the  King 
sat  when  being  carried  ;  these  they  guarded  carefully,  lest 
they  should  be  contaminated  by  the  touch  of  people  from 
other  clans.  No  one  was  allowed  to  put  his  hand  upon  the 
shoulder  of  one  of  these  bearers,  even  in  a  friendly  way, 
because  it  was  the  seat  of  the  King;  should  any  one 
thoughtlessly  do  so,  the  bearer  would  at  once  ask  :  "  Are 
you  a  prince?"  and  would  have  the  man  fined  for  the  liberty 
he  had  taken. 

On  the  Mugya  estate  the  clan  had  the  care  of  a  temple 
dedicated  to  Musoke,  the  rain  god  ;  the  chief  Kisera,  a 
member  of  the  clan,  was  the  priest.  This  temple  was  one  to 
v^hich  the  King  sent  offerings,  and  where  he  obtained  advice 
from  the  god. 

On  the  Manze  estate  there  was  a  river  which  had  the 
ghost  of  a  leopard.  This  animal  had  its  medium  and  its 
priest,  the  latter  being  a  member  of  the  clan  ;  the  temple 
stood  near  the  river. 

Their  chief  estates  were  : — 

In  the  Busiro  district,  Senge,  Busamba,  Bugabo,  Tyabira, 
Bamba,  and  Manyaga. 

In  the  Mawokota  district,  Kagazi,  Mbogo,  Musa,  and 
Magya. 

On  the  Island  Busi,  Jali. 


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iS6  THE   BAGANDA  chap. 

In  the  Kyagvve  district,  Mpuku,  Masoke,  Kireme,  Lukeke, 
Bunalekande,  and  Mawangala. 

In  the  Budu  district,  Nyende. 

In  the  Bugerere  district,  Ndeba. 

In  the  Bulemezi  district,  Tongo. 

Boys  were  named :— Manzi,  Mafumiro,  Kaira,  Sekisambu, 
Kabugo,  Bukyakoye,  Lutakoma,  Temba,  Jamba,  Kabunga, 
and  Kinabira. 

Girls  were  named  : — Nantume,  Nanyanzi,  Nabanja,  Nalu- 
gembe,  Namawagi,  Bubukiba,  and  Nankunja. 
The  The  Monkey  Clan. — The  Monkey  Clan  trace  their  origin  to 

cian'^''^  Bweya,  who  came  to  Uganda  with  Kintu.  When  Kalimera, 
the  son  of  Kintu,  was  sent  to  Bunyoro,  Bweya's  son,  Katumba 
Mulegeya,  was  sent  with  him  as  one  of  the  escort ;  and  it  was 
during  their  stay  in  Bunyoro  that  Kalimera's  son,  Kimera, 
was  born,  who  afterwards  became  King  of  Uganda.  Katumba 
was  made  Mtigema  ^  by  Kimera  in  recognition  of  the  services 
which  he  had  rendered  him  during  his  infancy.  The  clan 
from  that  time  have  held  the  chieftainship  oi Mugema  as  their 
inheritance,  and  have  played  an  important  part  on  this  account ; 
the  Mugema  was  also  given  the  title,  "  King's  father."  The 
person  of  the  Mngenia  was  sacred,  and  anyone  taking  hold 
of  him  in  a  familiar  manner  was  liable  to  be  put  to  death. 
His  duties  at  the  coronation  were  important ;  he  placed  the 
barkcloths  upon  the  King,  and  charged  the  people  to  be 
loyal  to  him.  His  most  important  duty  was  that  of  being 
Katikiro  to  the  dead,  i.e.,  he  had  the  care  of  all  the  tombs 
and  temples  of  the  Kings.  Wherever  a  King  was  buried, 
the  hill  on  which  the  temple  was  built  for  the  King's  ghost 
became  a  part  of  the  Mugema' s  district.  The  name  of  his 
district  was  taken  from  the  graves  of  the  Kings,  for  Busiro 
means  "  The  place  of  graves."  The  Mugema  had  to  see  to 
it  that  the  bodies  of  the  Kings  were  properly  embalmed,  and, 
when  the  jawbones  were  extracted  from  the  bodies,  he  had 
to  see  to  their  removal,  and  further  to  prepare  the  temple 
for  their  reception  and  for  that  of  the  umbilical  cord  to  which 
it  was  supposed  the  ghosts  attached  themselves.  The  Mugema 
supplied  -each  wife  of  the  King,  when  she  went  for  her  con- 

'  See  p.  215. 


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VI  THE   CLANS    AND   THEIR   TOTEMS         157 

finement  to  Nabikande,  with  a  girl,  whose  duty  it  was  to 
remain  with  the  woman  until  her  child  was  born.  If  any 
one  of  the  King's  wives  had  fallen  into  disgrace,  and  had 
been  sentenced  to  death  by  the  King,  then,  if  she  said  that 
she  was  with  child  by  the  Mugema  (Tu  lya  Mugema),  it  was 
enough  to  save  her  life.  All  the  King's  wives  used  the 
above  expression  to  notify  their  condition  when  they  were 
pregnant.  It  was  customary  for  a  prince,  when  asked  who  his 
father  was,  to  answer  "  The  Mugema"  and  not  " The  King." 
The  Mugema  had  control  of  the  human  slaughter-place, 
Lube,  where  anyone  who  had  wronged  a  princess,  or  had 
taken  a  near  relative  to  wife,  was  put  to  death,  and  where 
the  King  sent  any  of  his  wives  to  be  killed  who  had  been 
false  to  him.  Some  person  living  on  the  Lube  estate  was 
usually  chosen  for  the  office  of  Mugema. 

The  chief  estates  of  the  clan  were  : — 

In  the  Budo  district,  Bira,  Gala,  Lukweyege,  and  Baka. 

In  the  Kyadondo  district,  Kinyoro  and  Semwata. 

In  the  Mawokota  district,  Jumba. 

In   the   Kyagwe   district,    Nandi,    Mugogo,    Wanzu,    and 
Nalume. 

In  the  Bulemezi  district,  Nsambwe  and  Lube. 

In  the  Kasuju  district,  Sebukyu. 

In  the  Singo  district,  Bira. 

The  Oribi  Antelope  C/an.—The  Oribi  Antelope  Clan  The  Oribi 
claim  as  their  forefather,  Kaimyebutega,  who  was  Kintu's  cf^n."''^ 
great  friend,  and  who  came  to  Uganda  with  him.  In 
the  reign  of  Cwa,  the  chiefs  Walusimbi,  Nankere,  and 
Nakaswa,  came  to  him  and  advised  him  to  make  Kaimye- 
butega judge,  with  power  to  try  all  cases  in  which  the 
King  himself  was  implicated.  King  Cwa  was  pleased 
with  the  suggestion,  and  accordingly  made  Kaimye  chief 
steward  in  the  royal  enclosure,  and  also  special  judge,  giving 
him  the  title  of  Kibare.  From  that  time  onwards  Kibare  has 
been  the  King's  representative  ;  whenever  the  King  has  been 
absent  from  the  capital  for  any  purpose,  Kibare  has  discharged 
all  the  King's  private  business  in  the  royal  enclosure,  and 
acted  as  his  special  judge.  Kibare  had  charge  of  a  crown 
ornamented  with   antelope-horns,   which   was   worn    by   the 


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iS8  THE   BAGANDA  chap. 

King  on  state  occasions.  The  clan  took  charge  of  a  royal 
spear  Nalawangala,  which  was  presented  to  each  King  at  his 
coronation.  The  clan  also  assisted  in  making  the  royal  rug, 
Kiyii. 

The  fetich,   Nyonyane  Kikulu,   which   was    kept    in   Singo 
was  in  their  charge. 

Their  chief  estates  were  : — 

In    the    Kyadondo   district,    Kunga,    Bulyankole,    Kibone, 
Kiriowa,  Bugamba,  Nakiikuba,  Bubale,  and  Kiwangazi. 

In  the  Kyagwe  district,  Bubiro,  Mawoto,  and  Sugu. 

On  the  Island,  Busi,  Zinga. 

In  the  Busiro  district,  Nganje  and  Nagalabi. 

In  the  Budu  district,  Kanabulamu. 
Xhe  T^^^  Katinvunia  Clan. — The   katinvuma  were   small   seeds 

Katin-  which  were  worn  as  beads  before  the  introduction  of  glass 
Clan.  beads.  The  tradition  of  the  Katinvuma  Clan  as  to  the  origin 
of  their  totem  is  as  follows.  Many  years  ago  some  children 
were  playing  together.  One  of  them  snatched  some  seeds  from 
another  child  who  was  wearing  them,  and  put  them  into  her 
mouth,  and  when  the  owner  tried  to  take  them  from  her  she 
swallowed  them.  Presently  the  mothers  of  the  two  children 
came  upon  the  scene,  and  they  soon  commenced  a  dispute 
about  the  seeds.  The  mother  of  the  child  who  had  swallowed 
the  seeds  offered  to  replace  them,  but  her  offer  was  rejected 
by  the  other  woman,  who  demanded  the  return  of  the  identical 
seeds  which  the  child  had  swallowed.  The  quarrel  ended  in 
the  girl  who  had  swallowed  the  seeds  being  handed  over  to 
the  parents  of  the  girl  from  whom  they  had  been  taken. 
They  killed  her,  opened  the  body,  and  took  the  seeds  from 
the  stomach.  From  that  time  onwards,  the  relations  of  the 
murdered  child  refused  to  wear  beads,  and  these  became 
the  totem  of  the  clan.  They  trace  their  descent  from 
Kyadondo,  who  they  say  was  a  son  of  Kintu,  the  first  King 
of  Uganda.  Their  official  duty  was  to  supply  carriers  for  the 
deities  when  they  were  taken  to  war,  or  when  they  were 
brought  to  the  King.  Representatives  from  the  clan  were 
present  whenever  a  new  temple  was  being  built,  and  some  of 
its  members  had  to  take  a  part  in  the  building  of  it.  When 
a  new  house  had  been  built  in  the  royal  enclosure,  the  chief. 


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VI 


THE   CLANS    AND   THEIR   TOTEMS         159 


Seguhnna,  a  member  of  the  clan,  brought  forth  the  fetiches 
and  took  them  into  the  house  to  give  it  their  blessing,  before 
either  the  King,  or  any  of  his  wives,  could  use  it. 

For  some  months  after  the  coronation,  Segiiluma,  with 
the  fetiches  of  which  he  was  in  charge,  had  to  be  in  constant 
attendance  upon  the  King.  He  slept  near  his  door,  and  in 
the  early  morning,  when  the  King  came  -out  of  his  room, 
Seguluma  presented  him  with  a  bowl  of  water  to  wash  his  hands 
and  face,  in  order  to  remove  any  evil  that  might  have  attached 
itself  to  him  during  the  night.  Seguluma  also  supplied  the 
girl-caretakers  of  the  royal  fetiches  Nantaba  and  Semwima, 
which  were  kept  in  the  royal  enclosure. 

Their  chief  estates  were  : — 

In  the  Kyadondo  district,  Jiti,  Sekuku,  Katale,  Namulange, 
Tomi,  and  Kawempe. 

In  the  Bulemezi  district,  Lukole. 

In  the  Kyagwe  district,  Kisale. 

In  the  Busiro  district,  Busunde. 

Boys  were  named  : — Jita,  Kasirye,  and  Semusu. 

Girls  were  named  :   Nakisi,  Nalungu,  Babaja,  and  Nakintu. 

The  Bird  Clan. — The  Bird  Clan  trace  their  descent  from  The  Bird 
Njuwe,  who,  they  say,  was  in  Uganda  before  Kintu  came ;  ^"' 
he  became  one  of  Kintu's  chiefs,  and  ruled  over  Kyagwe. 
They  had  charge  of  Buganda,  one  of  the  most  powerful  and 
most  dreaded  of  all  the  fetiches  ;  it  was  so  much  feared 
that  no  one  dared  pass  by  the  place  where  it  was  kept ; 
all  people  had  to  make  a  detour,  for,  if  anyone  approached 
too  near  the  fetich,  he  was  immediately  put  to  death.  The 
clan  also  had  charge  of  Lukiko,  one  of  the  King's  fetiches, 
which  had  to  be  taken  to  him  each  month. 

The  chief,  Musolosa,  guardian  of  the  sacred  fire  (gombolola) 
which  burned  perpetually  at  the  entrance  of  the  royal  en- 
closure, belonged  to  this  clan.  The  clan  were  formerly  herds- 
men to  the  King,  but  they  were  deprived  of  that  privilege, 
some  member  of  the  clan  having  offended  his  royal  master. 
They  supplied  each  King  with  a  wife  named  Nanyenge. 
They  had  charge  of  the  royal  drum  (ntamivu)  which  was 
beaten  at  intervals  both  by  day  and  night,  to  let  the  people 
know  that  the  King  was  alive  and  well.     At  one  time  they 


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i6o  THE   BAGANDA  chap. 

supplied  the  King  with  his  chief  cook,  but  the  office  ceased  to 
be  hereditary  many  years  ago. 

Their  chief  estates  were  : — 

In  the  Busiro  district,  Tende,  Gungu,  and  Bunjako. 

In  the  Kyagwe  district,  Bulumi,  Mukono,  Buyombo,  Sanga, 
Nakalasa,  Muve,  Katwe,  Simba,  Wagala,  and  Nakanyonyi. 

In  the  Bulemezi  district,  Busi  of  Mayanja,  and  Kalagala. 

In  the  Busuju  district,  Kafuna. 

In  the  Mawokota  district,  Serinyabi. 

In  the  Gomba  district,  Buzimbe. 

Boys  were  named : — Balenzi,  Banyombi,  Mavumirizi,  Kazewe, 
Kyeyune,  Ziwa,  Bulege,  Sukenge,  Semerya,  and  Semende. 

Girls  were  named  : — Nanyenge,  Naziwa,  and  Bakaziwe. 
The  Rat  The  Rat  Clan. — The  Rat  Clan  say  that  their  forefather  was 

"  ^"-  Miigo,  who  came  to  Uganda  with  King  Kintu,  and  was 
employed  by  him  about  the  royal  enclosure.  King  Mawanda 
conferred  on  them  the  office  of  being  special  guardians  to  the 
King,  and  appointed  them  to  be  his  private  police  ;  he  also 
made  them  spies  on  his  generals,  to  see  that  they  did  not 
exceed  their  powers.  They  had  charge  of  the  royal  fetich 
Sukenge  which  was  one  of  those  kept  in  the  royal  enclosure. 

Their  chief  estates  were  : — 

In  the  Mawokota  district,  Sama. 

In  the  Kyadondo  district,  Kanyanya  and  Njaza. 

In  the  Busiro  district,  Bonono. 

In  the  Kyagwe  district,  Kirundu,  Natababulirwa,  and 
Sanga. 

In  the  Singo  district,  Kibanda. 

In  the  Budu  district,  Kawoko. 

On  the  Sese  Islands,  Kome. 

In  the  Bulemezi  district,  Kadunda  and  Masaba. 

In  the  Gomba  district,  Mabuye  and  Lusenke. 

Boys  were  named  : — Miigo,  Nkalubo,  Tamusanga,  Sebug- 
wawo,  Bulega,  Bwami,  Senkimba,  Lulama,  Mulunda,  Sebi- 
ombya,  Bukulu,  Mabizi,  and  Kilembwe. 

Girls    were   named : — Nabankema,    Mawemuko,   Wabade, 
Nanjovu,  Masegi,  Nabuwami,  and  Nanyalo. 
The  Yam        The  Yam  C/an.— The  Yam  Clan  say  that  their  forefather 
was  Sedumi,  who  came  to  Uganda  with  Kintu.     They  give 


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VI  THE   CLANS    AND   THEIR   TOTEMS         i6i 

the   following   account   of  the   origin   of    their   clan   totem. 
Sedumi  went  to  pay  his  wife's  relatives  a  visit,  and  while 
there  he  saw  some  fine  yams  growing,  and  longed  to  have 
some  of  them  to  take  back  with  him,  because  there  was  a 
scarcity  of  food  in  his  own  garden.     He  determined  to  steal 
some  of  them  and  carry  them  back  with  him  ;  so  the  night 
before  he  was  to  return  home  he  crept  unobserved  out  of  the 
house,  tore  up  some  of  the  yams,  wrapped  them  in  the  goat- 
skin he  was  wearing  round  his  loins,  and  put  them  in  the 
grass  by  the  road-side  at  a  place  which  he  would  pass  in  the 
morning.     On    the   next  morning  he  was  unable   to   make 
the  early  start  which  he  had  planned,  and,  when  he  finally 
set  out,  some  of  the  people  accompanied  him  ;  he  was  thus 
unable   to   carry  away  the  yams.     When   he  had   gone,  the 
people  discovered  the  theft,  and,  after  a   search,  they  came 
upon   the   skin   with   the  yams  wrapped   in   it ;    they  recog- 
nised   it    as    the    skin    which    Sedumi    had    worn,   and   were 
angry,  because  he  had  stolen  the  food  instead  of  asking  for  it ; 
they  therefore  cooked  the  yams,  as  well  as   some   plantains, 
and    sent  the    food    wrapped    in    the    goat-skin    to    Sedumi. 
When  the  latter  saw  the  skin,  and  knew  that  he  was  detected, 
he  was  so  ashamed  of  what  he  had  done  that  he  went  and 
hanged  himself     His  sons  therefore  refused  to  eat  yams,  and 
these  became  the  totem  of  the  clan.     The  clan  had  charge  of 
the  bow  and  arrow,  with  which  a  new  king,  when  he  ended 
the  mourning  for  his  father  on  succeeding  to  the  throne,  shot 
the  man  who  was  his  "  scapegoat."       It  was  the  duty  of  the 
clan   to  make  a  kind   of  white  barkcloth  for  the   King,  and 
also  special  anklets  which  a  new  King  put  on  when  he  ceased 
to  mourn  for  his  predecessor.     The  anklets  were  made  from 
wood  grown  on  the  estates  of  the  clan  ;  they  were  worn  for 
one  day  only,  and  were  then  kept  by  one  of  the  King's  wives 
who   was  a  member  of  the  Yam  Clan.     The  clan  also  had 
charge  of  the  special  hoe  which  was  used  to  dig  the  shallow 
grave  under  the  frame  upon  which  the  body  of  the  King  was 
laid  for  interment.     A  member  of  the  clan  dug  the  grave. 
When  the  deceased  King's  jawbone  was  removed  they  placed 
it  in  the  ant-hillock,  and  guarded  it  until  the  ants  had  done 
their  work  of  removing  the  flesh.      The  King's  large  shield 

M 


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i62  THE   BAGANDA  chap. 

(kamanya)  was  in  their  keeping.  They  made  bedsteads  for 
the  kings,  and  also  had  charge  of  the  royal  flute  (kanga). 
They  assisted  in  decorating  the  umbilical  cords  of  the  kings. 
On  their  Busiwa  estate  there  was  a  shrin'e  in  which  the 
umbilical  cords  of  the  former  chiefs  Kayonge  and  Male  were 
kept ;  the  chief  of  the  estate,  Male,  had  charge  of  the  shrine, 
and  he  also  herded  some  sacred  buffaloes  belonging  to  the  King. 
On  the  Bugwere  estate  there  was  a  temple  of  Wanema,  and 
on  the  hill  Wasozi  there  was  one  dedicated  to  the  fetich 
Nainda,  with  guardians  who  were  members  of  the  clan.  On 
their  Nkasi  estate,  the  paddles  for  the  temples  of  Mukasa 
were  made. 

Their  chief  estates  were  : — 

In  the  Mawokota  district,  Magala,  Magya,  Tekwate,  Wasozi, 
Jalamba,  Bongole,  Bugwere,  Nkasi,  Busiwa,  Bugaya,  and 
Butenda. 

In  the  Butambala  district,  Busenya,  Kasingombi,  and 
Musindye. 

In  the  Gomba  district,  Kimbo. 

In  the  Busiro  district,  Kiwumu,  Ngongolo,  and  Kajolya. 

In  the  Singo  district.  Mate. 

In  the  Bwekula  district,  Kabyuma. 

In  the  Kyagwe  district,  Lubiri. 

Boys  were  named : — Kayonge,  Magala,  Male,  Nkugoye, 
Nsereke,  Sekamata,  Mabarizi,  Sebakinyanga,  Muvisi,  Kitunzi, 
and  Nakwejake. 

Girls  were  named  : — Nakawa,  Namboza,  Naabi,  Nasimbwa 
Nakalembi,  Nabira,  Mpona,  Nantumbi,  Namulege,  Nabika- 
jumbi,  Nabanoba,  and  Mbatude. 
The  Bean  The  Bean  Clan. — The  Bean  Clan  trace  their  origin  to  a  man 
^"'  named  Wakaibu,  whom  they  say  Kintu  found  in  Busiro,  when 
he  came  to  Uganda.  They  give  the  following  story  in  explana- 
tion of  their  totem.  Early  in  the  history  of  Uganda,  when 
Kyagwe  was  subject  to  constant  raids  from  the  Banyoro, 
Nakiza  of  the  Bean  Clan  was  fleeing  from  some  Banyoro,  when 
he  was  tripped  up  and  fell,  having  caught  his  foot  in  a  bean 
the  runner  ;  Banyoro  came  upon  him  before  he  could  rise 
and  speared  him  to  death.  As  the  blood  flowed  from  the 
wounds,  it  formed  the  river  Nakiza.     From  that  time  onward 


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VI  THE   CLANS    AND   THEIR   TOTEMS         163 

the  bean  has  been  the  clan  totem,  and  no  member  of  the  clan 
eats  or  cultivates  it.  One  member  of  the  clan  is  even  reported 
to  have  died  as  the  result  of  eating  the  sacred  plant.  From 
early  times  in  the  history  of  Uganda  the  clan  has  been 
reckoned  among  the  barkcloth-makers  to  the  King  ;  they 
were  also  royal  herdsmen,  until  a  member  of  the  clan  offended 
the  King,  when  they  were  deposed  from  the  latter  office. 
Nanzige,  one  of  their  ancestors,  is  said  to  have  gone  with 
Kalimera  to  Bunyoro,  and  during  his  visit  there  to  have 
learned  the  art  of  barkcloth  making.  Their  principal  duty 
for  the  King  was  to  take  charge  of  four  of  the  large  canoes, 
and  to  provide  crews  for  them.  The  clan  worshipped  the 
spirit  of  the  river  Nakiza,  and  the  father  of  the  clan  was  the 
priest.  There  was  no  temple,  but  they  had  two  large  heaps 
of  sticks  and  grass,  one  on  either  side  of  the  river  by  the 
ford  ;  to  these  heaps  the  members  went,  when  they  wished 
to  make  an  offering  to  the  spirit,  or  to  seek  his  assistance. 
The  offerings  were  usually  goats,  beer,  barkcloth,  and  fowls. 
When  people  crossed  the  river,  they  threw  a  little  grass  or 
some  sticks  on  to  the  heap  before  crossing,  and  again  a  little 
more  on  to  the  second  heap  after  crossing  ;  this  was  their 
offering  to  the  spirit  for  a  safe  crossing.  When  the  river  was 
in  flood,  no  member  of  the  clan  was  allowed  to  attempt  to 
cross  it  ;  the  priest  strictly  forbade  them  to  do  so  on  pain 
of  death. 

Their  chief  estates  were  : — 

In  the  Busiro  district,  Muyenge. 

In  the  Mawokoto  district:  Nsumba  and  Mboga. 

In     the    Kyagwe    district,     Gunda,    Kirenge,    Nampeta, 
Bumange,  Buwaga,  Bukanga,  and  Nsita. 

Boys  were  named  : — Ntutuma,  Keswa,  Mboa,  Wakibuga, 
and  Nakatana. 

Girls   were   named  : — Bulyaba,  Naneze,  Bukiwa,  Nakoba, 
Kalemba,  and  Nambira. 

The  Bushbuck   Clan. — The   Bushbuck    Clan    claim    to   be  The  Bush- 
descended    from    Wanyana,   the    wife    of    Wunyi,   King    ofQan. 
Bunyoro,   and    mother   of  Kimera.      They    say  that   Wan- 
yana, prior   to   her    marriage  with   Wunyi,  was   married    to 
Lukenge,  and  from  this  union  the  clan  claim  their  descent. 

M  2 


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i64  THE   BAGANDA  chap. 

They  thus  claim  to  be  related  to  the  kings  of  Uganda. 
At  one  time  they  supplied  the  King  with  a  butler.  No 
member  of  the  clan  was  allowed  to  go  into  the  royal 
presence.  The  reason  given  for  this  prohibition  was  that 
King  Kimera  had  been  killed  by  his  grandson  while 
hunting  bushbuck  ;  the  grandson  came  up  behind  the  King, 
and  clubbed  him  to  death,  because  his  mother  (who  was  a 
member  of  the  Bushbuck  Clan)  had  told  him  that  the  King 
had  been  the  cause  of  his  father's  death.  From  that  time 
onwards  the  kings  refused  to  allow  any  member  of  the  clan 
to  come  into  their  presence ;  both  members  of  the  clan  and 
their  totem  animals  were  taboo  to  the  kings.  The  clan 
had  a  temple  on  the  Nasike  hill,  in  which  Yaige  was 
worshipped  as  a  lion  god  ;  this  deity  was  said  to  have  been 
one  of  their  ancestors  who  at  death  became  a  lion  ;  his 
priest  was  Bayanguwe,  and  his  medium  was  also  a  member 
of  this  clan.  Women  of  the  clan  might  become  the  wives  of 
the  King,  but  were  never  allowed  to  rear  a  male  child  ;  if  one 
was  born  it  was  strangled  at  birth.  For  this  reason  any 
woman  from  the  Bushbuck  Clan,  who  became  the  wife  of  the 
King,  claimed  to  belong  to  the  Monkey  Clan.  When  people 
were  caught  on  the  roads  to  be  sacrificed  to  the  gods,  they 
were  released,  as  soon  as  they  could  prove  that  they  belonged 
to  the  Bushbuck  Clan.     Their  chief  estates  were : — • 

In  the  Mawokota  district,  Buwanda,  Njalamba,and  Masike. 

On  the  Sese  Islands,  Mololo. 

In  the  Gomba  district,  Kisozi. 

In  the  Singo  district,  Masike. 

In  the  Busuju  district,  Malangala,  Lusundu,  and  Kigwa. 
The  Dog  The  Dog  Clan. — The  Dog  Clan  trace  their  origin  to 
Clan.  Busunde,  who  lived  on  the  Kigwa  estate  in  Busuju.  On  the 
Lusundu  estate  they  had  a  temple  to  the  god  Musisi  ;  the 
priest  Miitasengwa  was  the  chief  of  the  estate.  The  medium 
was  always  a  Musoga^  woman.  Kasuju,  the  chief  of  the 
district,  had  the  oversight  of  the  temple,  and  had  to  see  that 
it  was  kept  in  good  order.  On  the  Bulindvva  estate  they  had 
a  royal  fetich,  Mulindwa,  which  had  its  priest  named  Sebakija. 

1  That  is,  a  woman  of  Busoga,  ihe  country  to  the  east  of  Uganda.     The  people 
of  the  country  are  Basoga  (plural),  Miisoga  (singular). 


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VI  THE   CLANS-  AND   THEIR   TOTEMS         165 

They  had  the  care  of  Wanyana's  tomb/  and  from  the  time  of 
her  death  they  took  charge  of  the  tombs  of  the  kings'  mothers 
The  clan  had  also  the  office  of  making  the  chief  drum 
(mujaguzo),  and  putting  the  fetich  into  it. 

After  the  King  had  gone  through  the  ceremonies  for  the 
prolongation  of  life,  a  member  of  the  clan  took  charge  of  the 
King's  Mother,  removed  her  from  Bukerekere,  and  took  her 
back  to  her  own  home.     Their  chief  estates  were : — 

In  the  Gomba  district,  Bulindwa. 

In  the  Kyagwe.  district,  Kikaka. 

In  the  Busuju  district,  Kigwa. 

In  the  Busiro  district,  Guludene,  Kisugu,  Lusaka,  Kaseze, 
and  Zimude. 

In  the  Mawokota  district,  Nsozi. 

In  the  Singo  district,  Kyamusisi,  Nagambwa,  Kitetete,  and 
Bukya. 

Boys  were  named : — Baguludene,  Kironde,  Mukasa, 
Mwanga,  Lusundu,  and  Kakenge. 

Girls  were  named  : — Nakitende  and  Nakazi. 

The  Jackal  Clan. — The  Jackal  Clan  say  that  their  forefather  The 
was  Muige,  who  came  from  the  Island  Nyende  of  the  Lake  q^^^ 
Victoria  Nyanza  during  King  Kimera's  reign.  They  had  three 
temples  on  their  estates  dedicated  to  Mukasa  ;  each  temple 
had  its  separate  medium,  taken  from  any  clan  which  the  god 
might  choose,  but  in  each  case  the  priest  was  a  member  of. the 
Jackal  Clan.  They  had  the  care  of  the  royal  canoe  Namwige, 
and  manned  it ;  they  asserted  that  their  forefather  had  crossed 
the  lake  in  it,  when  he  first  came  to  Uganda.  Their  chief 
estates  were  : — 

In  the  Kyagwe  district,  Wantai,  Wambogo,  Kigaya, 
Nagoloma,  Masa,  Kabire,  Namukono,  Keketera,  Namubiru, 
Koba,  Luwembe,  Kisasi,  Nantovu,  and  Buwilwi. 

Boys  were  named  : — Sumbya,  Kabega,  Taka,  Mwige,  Fuba, 
Mweya,  Bugude,  Mpasa,  Kalinge,  Kyoto,  and  Lubanga. 

Girls  were  named : — Nambuya,  Naluga,  Kulingake, 
Nakimaka,  Nakibe,  Namuige,  and  Nakiboya. 

The  Hippopotamus  Clan. — The  Hippopotamus  Clan  claim  The  Hip- 

,.  -r^    .  ,  r  tr-    ,  T-i         i  popotamus 

to  be  sons  of  Kaita,  who  was  a  son  of  Kmtu.     1  he  story  cian. 
'  See  pp.  115,  215,  237. 


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i66  THE   BAGANDA  chap. 

of  the  origin   of  their   totems  is  a  strange  one.     They  say 
that,    when    Kaita    was  born,    his    mother    gave    birth    to    a 
tortoise  in  place  of  the  afterbirth.      This  tortoise   later    on 
was    turned    into    a    hippopotamus,    so    that    the    clan    are 
connected  with   these  animals.     All   their   estates,  with   one 
exception,    bordered  on  the   lake,   and  their  duties   were  in 
connection    with  it.     They    maintained  several  large   canoes 
which    were    at    the    King's  service,   each   of  which   had   its 
proper    name  ;  they    kept  the    canoes    in    good   repair,    and 
also  manned   them  when   they  were  wanted   by  the   King ; 
and  when  one  of  them  was  worn  out,  they  replaced  it.     They 
supplied  some  of  the  men  to  beat  the  drum  (ntamivu).     They 
were  the  royal  shield  makers,  and  as  such  they  supplied  both 
the  King  and  his  retainers  with  these  weapons.     They  also 
made  the   bracelets  and   anklets  for  the   King's  wives,  when 
they  wanted  them.     The  clan  worshipped  all  the  gods  of  the 
lake  :    Mukasa,  Musisi,  and  Wanema.      They  had   the   care 
of  Nangera,  a  son  of  the  god  Musisi,  whose  temple  was  on 
the  Island  Mbazi.    When  any  chief  of  the  clan  was  promoted, 
or  received  any  favour  from  the  King,  he  made  an  offering  to 
the   god  Nangera,  because  the  latter  was  believed  to  be  the 
special  guardian  of  the  clan.     Their  chief  estates  were  : — 
In  the  Busuju  district,  Ntonyeze. 
In  the  Kyadondo  district,  Mengo  and  Bugole. 
In  the  Kyagwe  district,  Mbazi  and  Bugole. 
On  the  Sese  Islands,  Bugala,  Bulemba,  Damba,  and  Kome. 
In  the  Budu  district,  Bwenda. 
The  Islands  of  Zinga  and  Bukasa. 
In  the  Busiro  district,  Mutanga. 
The  Ce-  The   Cephalopus    Clan. — The    Cephalopus    Clan    say    that 

phalopus  their  forefather  was  Bambaga,  who  attended  Kintu,  when 
he  first  came  to  Uganda.  On  their  Bugala  estate  they 
had  a  shrine,  in  which  the  royal  fetich  Lugala  was  kept. 
This  fetich  was  a  large  gourd,  and  the  chief  of  the  estate, 
{Bambaga),  took  care  of  it.  On  the  fifth  day  after  each 
new  moon  the  fetich  Lugala  was  carried  in  state  to  the 
capital  and  handed  to  the  King,  who  took  and  examined 
it,  and  then  handed  it  back  to  the  keeper.  The  gourd  was 
ornamented    with    a    crown,    composed   of   a  ring  with   four 


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VI  THE   CLANS   AND   THEIR   TOTEMS         167 

native  hoe  blades  so  fixed  into  it  that  they  stood  upright. 
This  crown  was  one  of  the  fetiches  taken  to  war ;  one  of  the 
priests  accompanied  the  army,  carried  the  fetich,  and  placed 
it  with  the  other  fetiches  in  a  hut  near  the  General's  hut. 
The  gourd  itself  was  never  taken  on  expeditions.  In  the 
Gomba  district  the  clan  had  the  care  of  a  sacred  drum 
(nakanguzi),  which  had  a  fetich  in  it.  This  drum  was 
brought  to  Court  and  beaten,  when  the  King  wished  to 
announce  to  the  country  that  a  period  of  mourning  was 
to  cease.  When  the  drum  sounded,  the  country  knew  that 
the  Court  had  gone  out  of  mourning,  and  that  they  must 
hasten  to  do  the  same  ;  they  had  to  shave  their  heads  and 
to  remove  all  other  signs  of  grief  The  drum  was  sacrosanct; 
for  example,  if  a  slave  disliked  his  master,  and  escaped  to  the 
drum-shrine,  he  became  a  servant  of  the  drum,  and  could  not 
be  removed.  So,  too,  if  any  person  had  been  condemned  to 
death  and  was  able  to  escape  to  the  shrine,  he  might  remain 
there  in  safety,  he  was  the  slave  of  the  drum.  Should  any 
cow,  goat,  or  sheep  stray  there,  it  became  the  property  of  the 
drum,  and  could  not  be  taken  away  or  killed  ;  it  might  roam 
about  as  it  liked,  in  the  future  it  was  a  sacred  animal.  The  clan 
were  hunters,  and  had  the  care  of  the  King's  dog,  Mukoza. 
They  tied  a  sacred  bell  (sirilwamagamba)  round  the  dog's 
loins  when  hunting  with  it  ;  this  bell  not  only  located  the 
dog,  but  also  enabled  it  (so  they  believed)  to  discover  the 
game,  and  drive  it  into  the  net.  They  had  to  take  game  to 
the  King  occasionally.  King  Kimera  gave  the  clan  the 
Busibika  estate,  and  King  Katerega  gave  the  Nambalugo 
estate  to  his  favourite  wife,  Namagunibi,  who  was  a  member 
of  the  clan.  For  many  years  the  district  of  Gomba  belonged 
to  them ;  King  Katerega  made  it  freehold  to  them,  as  a  reward 
for  their  bravery  in  the  war  against  the  Banyoro  who  were  the 
original  owners  of  the  district-  Their  chief  estates  were  : — 

In  the  Bulemozi  district,  Bambaga,  Bugala,  and  Bamba- 
lubugo. 

In  the  Busiro  district,  Ensolo  and  Kakiri. 

In  the  Gomba  district,  Wanguzi,  Kikoko,  Namutirnba, 
Kasozi-kaka,  Luzira  Bunya,  Masambira,  Kirungu,  Namboya, 
Kibutamu,  Mujagongo,  Dumu,  Kuwanga,  and  Singo. 


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i68  THE   BAGANDA  chap. 

In  the  Singo  district,  Senda. 

Boys  were  named  : — Bambaga,  Kazala,  Nalumenya,  Bala- 
mage,  Kiribata,  Luzira,  Gemwenya,  Kakube,  Sebunya, 
Kalamazi,  Nakayonge,  Masiruka,  Singo,  Wakinenya,  Dindi, 
Kawagama,  Kabuzi,  Bairanga,  Setoke,  Luzinyo,  Kaizi,  Nanj- 
wenge,  Konde,  Sekonde,  Sensamba,  Malembe,  Senkayi,  and 
Wagula. 

Girls  were  named : — Namugamba,  Nakangubi,  Nabunya, 
Mwene,  Ndibuzi,  Nabaterega,  Kiribaka,  Nampera,  Kifamusiri, 
and  Nakanyiga. 
The  Reed-  The  ReedbiLck  Clan. — The  Reedbuck  Clan  have  always 
buckClan.  ];^,gj  ji^  ^j^g  Mabira  forest  in  Kyagwe.  Their  forefather, 
Lutimba,  was  there  when  Kintu  settled  in  Uganda.  From 
their  earliest  days  they  have  been  elephant  hunters,  and  after 
the  country  became  settled  under  the  monarchy,  they  became 
hunters  to  the  King,  and  paid  him  tribute  in  ivory.  They 
had  the  care  of  the  god  of  the  chase  in  the  part  of  the 
country  in  which  they  lived.  Mpaamaso  was  the  principal 
god  to  whom  they  went  for  help  in  the  chase  ;  but  they  also 
had  Mbiru,  Nakalanga  (which  is  another  name  for  Dungu), 
Nabamba,  and  Nyenga. 

Mpaamaso  had  his  priest,  Mbwawe  ;  Nabamba  also  had  his 
priest,  Kyana ;  Nakalanga's  priest  was  Wakibe ;  Mbiru's 
priest  was  Kulwazi ;  and  Nyenga's  priest  was  Kyungu. 

Their  chief  estates  were  :  — 

In  Kyagwe,  Lugala,  Ekirungu,  Konko,  Nsenge,  Nyenge, 
Nsolo,  Gulano,  Bugabo,  and  Bugolo. 

Immediately  after  a  King's  coronation  the  clan  brought  him 
a  tusk  of  ivory,  over  which  he  would  jump,  thus  causing,  as 
was  supposed,  an  increase  among  the  elephants,  -When  an 
elephant  was  killed,  the  clan  drew  out  the  nerve  from  the 
tusk,  carried  it  away  to  a  safe  distance,  and  buried  it.  They 
believed  that  the  ghost  of  the  animal  was  attached  to  this 
nerve,  and  that  accordingly  evil  would  befall  anyone  who 
unwittingly  stepped  over  it ;  for  this  reason  the  place  was 
marked  where  the  nerve  had  been  buried.  Hunters  would 
place  their  spears  in  a  temple  over  night,  and  make  offerings 
of  beer  and  of  a  goat  to  the  god  of  the  temple. 


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VI  THE   CLANS   AND   THEIR   TOTEMS         169 

Boys  were  named: — Kitanda.Lutimba,  Nanyungu,  Kinalwa, 
Mutwalume,  Galibwa,  and  Bakisula. 

Girls  were  named  : — Nakitanda,  Nakalyowa,  Nakinalwa, 
and  Nakisula. 

The  Heart  Clan. — The  Heart  Clan  say  that  their  fore-  The  lieari 
father  was  Namugera,  who  lived  and  died  upon  an  island  of  ^'^"" 
the  Victoria  Nyanza  Lake,  near  Sese.  His  sons,  Seromba, 
Lugaje,  Lwamula,  and  Sava,  came  to  Budu  and  accepted 
service  under  King  Wunyi/  and  were  given  estates  in  Budu. 
Mukasa  had  a  small  temple  on  Bale  hill,  and  also  one  on 
Lwamyunyenyi  hill,  with  priests  and  mediums.  On  their 
Bulonge  estate  there  was  a  temple  to  a  great  snake, 
Salamanga,  with  a  priest  and  a  medium,  both  of  whom 
belonged  to  the  Heart  Clan.  The  clan  were  noted  for  their  fine 
baskets,  biisere,  in  which  coffee-berries  were  kept  They  paid 
tribute  in  baskets  to  the  King  and  also  in  fish  caught  in  the 
river  Mujuzi,  which  was  a  sacred  river.     Their  estates  were  : — 

In  the  Budu  district.  Bale,  Bulongo,  Kafuluma,  Lwagulwe, 
Guluma,  Kyamuimba,  Bugonze,  Nawanze,Gawumula,  Mutuge, 
Nkuke,  Kasaka,  Butale,  and  Lwamunyonyi. 

The  island  Banga. 

Boys  were  named  : — Mukasa,  Bale,  Gwanika,  Muzizi,  Kisi- 
rika,  Congo,  Selwanga,  Kalenzi,  Kakete,  Luswata,  and 
Kirikibi. 

Girls  were  named  : — Namayanja,  Nalwanga,  Wanyenya, 
Naziri,  Nabirya,  Kakazi,  and  Kakuya. 

The  Tailless  Cozv  Clan. — The  Tailless  Cow  Clan  have  a  The  Tail- 
legend  about  their  second  totem,  the  crested  crane,  though  J?.^^  ^°^ 
they  know  nothing  about  their  chief  totem.  They  say  that 
a  newly-married  girl  of  the  clan  was  being  conducted  to 
her  home  by  companions,  who  for  some  reason  left  her 
alone  in  the  road  for  a  few  moments.  She  began  to  eat 
some  small  wild  -fruit  which  the  natives  call  Ntiintuiin. 
While  she  was  thus  engaged,  her  companions  returned,  saw 
her  eating  the  fruit,  and  jeered  at  her  for  doing  so.     Being 

^  Wunyi  was  King  of  Bunyoro,  a  contemporary  of  King  Cwa  ;  it  was  his  wife 
Wanyana  who  had  an  intrigue  with  Prince  Kalimera  and  became  the  mother  of 
Kimera,  the  third  king  of  Uganda.  -Ij 


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I70  THE   BAGANUA  chap. 

ashamed  and  angry,  she  fled  away  towards  a  flock  of  crested 
cranes,  and  was  never  seen  again.  Her  companions,  who 
saw  her  go  away,  said  that  she  was  changed  into  a  crane 
as  soon  as  she  reached  the  flock  ;  from  that  time  onwards  the 
clan  have  taken  the  crested  crane  as  their  second  totem.  They 
trace  their  origin  from  Katongolo,  who  came  from  Bunyoro 
and  who  worked  his  way  round  the  north-west  of  Uganda 
into  Budu,  and  settled  there.  When  the  Baganda  took  Budu 
the  clan  merged  into  the  Uganda  clans.  They  have  been 
smiths  from  the  first,  and  their  knowledge  of  smelting  iron 
has  been  handed  down  from  father  to  son  for  generations. 
They  smelt  their  iron  from  the  stone,  and  work  it  up  as  they 
require  it.  When  Budu  was  conquered,  the  clan  became 
smiths  to  the  King,  and  each  year  they  paid  their  tribute  in 
hoes.  Their  chief  deity  was  Wangi,  whose  temple  was 
built  upon  the  Mulema  hill  ;  on  the  same  estate  was  the 
temple  to  the  god  Lwekera.  Each  of  these  gods  had  his  own 
medium,  but  one  priest  did  duty  for  both  temples.  When  a 
medium  died,  the  whole  clan  gathered  together  to  ascertain 
whom  the  god  wished  to  appoint  in  his  place.  The  person 
selected  by  the  god  became  at  once  possessed,  he  was  then 
placed  in  the  temple,  and  took  up  his  official  duties  there. 
The  occasion  of  appointing  a  medium  was  the  only 
time  when  the  whole  clan  met  together  for  any  religious 
observance  ;  at  other  times  the  members  went  singly  to  seek 
counsel  from  the  gods,  and  to  make  offerings  for  favours 
received. 

Their  chief  estates  were  : 

In  the  Budu  district,  Bija,  Mulema,  Nkenge,  Busene, 
Nkoni,  Kikyasaka,  Nabugabe,  Bubando,  Buseke,  Buiande, 
Kabanda,  Bukale,  and  Kikukube. 

In  the  Gomba  district,  Kineni. 
The  Crow  The  Crow  Clan. — The  Crow  Clan  were  commonly  called 
Bandyala  ;  their  chief  estates  were  in  Budu  ;  they  claim  to  be 
the  sons  of  Kidibe,  who,  they  say,  was  a  son  of  Kintu.  This  man 
settled  in  Mawokota,  and  his  brother  Mugwe  settled  in  Budu. 
He  had  four  sons,  Lukindu,  Kabuzi,  Kalina,  and  Mugwere, 
and  one  daughter,  Najuma.     This  clan  was  one  of  those  which 


Clan. 


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VI  THE   CLANS    AND   THEIR   TOTEMS         171 

had  not  the  right  to  have  sons  born  to  any  of  their  women 
whom  the  King  took  to  wife.  To  counteract  this  disadvantage, 
they  gave  their  daughters  to  men  of  the  Otter  Clan,  who 
presented  them  to  the  kings,  passing  them  off  as  members  of 
their  own  families  ;  and  in  this  way  the  Bandyala  claim  to  be 
related  to  the  royal  family.  They  say  that  they  were  called 
the  Crow  Clan,  because  their  forefather  cultivated  land  near 
to  a  large  tree  where  crows  used  to  build  their  nests  ;  hence 
the  people  called  them  "  those  who  lived  near  the  crows." 
This  name  became  attached  to  them,  and  later  on  they  took 
the  birds  as  their  totem.     Their  chief  estates  were:  — 

In  the  Budu  district,  Kyalusowe,  Kasaka,  Kalinga,  Kisangi, 
Lwankonyi,  Naguluka,  Mazinga,  Kasingi,  Kanyuwa,  and 
Nsese. 

The  heads  of  the  family  (masiga)  were  :  Kabuzi,  Makala, 
Lukoko,  Kalinga,  Kyojo,  and  Mugana-asubira. 

Boys  were  named : — Kabuzi,  Lukindu,  Makala,  Kyojo, 
Najuma,  Kanyange,  Kagora,  Bwonota,  Kasinya,  Muzula,  and 
Baleka. 

The  Genet  Clan. — The  Genet  Clan  trace  their  descent  from  The 
Luija,  who  lived  in  Bunyoro,  and  was  an  iron  worker.  Their  q'^^^' 
father  Waliikaga  came  to  Kintu  from  Bunyoro,  to  be  his 
smith  and  to  make  his  weapons.  Kintu  was  very  fond  of 
this  man,  called  him  his  brother,  and  often  worked  with  him. 
When  a  prince  was  crowned,  Walukaga  brought  a  bundle  of 
spears  ;  ■  and  when  Kasujii  led  the  prince  to  the  Katikiro,  to 
be  proclaimed  King,  Walukaga  also  handed  the  bundle  of 
spears  to  the  Katikiro.  Kintu  joined  the  Leopard  and  Genet 
Clans  together  because  he  wished  his  two  favourites,  the 
Katikiro  and  Walukaga  to  belong  to  the  same  clan.  The 
Leopard  Clan  confirmed  the  union  with  the  Genet  Clan,  and 
in  later  times  whenever  the  King  sent  to  kill  any  member  of 
the  Leopard  Clan,  the  latter  would  claim  to  belong  to  the 
Genet  Clan.  There  were  three  principal  branches  (masiga) 
of  the  clan,  Gobi,  Katenga,  and  Kiyemba  ;  the  last  named  lived 
on  the  Island  Zinga.     Their  chief  estates  were : — 

The  Zinga  Island. 

In  the  Katambala  district,  Bwanga,  and  Kayemba. 


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water 
Clan. 


172  THE  BAGANDA  CH.vi 

In  the  Gomba  district,  Bvvanga. 

In  the  Mawokota  district,  Sango  and  Serubona. 

In  the  Budu  district,  Kyango,  Bujajo,  and  Magongo. 

The  Island  Serubona. 

The  Island  Bulyowa. 

Boys  were  named : — Bazira,  Bakulumpagi,  Mazi,  and 
Musisi. 

Girls  were  named  :—Nakawunga,  Nakalanga,  and  Nami- 
sango. 
The  Rain-  The  Raimvater  Clan. — The  Rainwater  Clan  was  commonly 
called  the  Babobic\^.w.  Their  father  Bayi  came  from  Bunyoro  ; 
their  office  was  to  draw  water  and  pour  out  water  for  the 
King  to  wash.  They  never  held  any  important  office  or 
chieftainship,  but  were  servants  to  royalty  and  to  the 
medicine-men.  All  their  estates  were  in  Budu  ;  they  were 
Mutondo,  Banda,  Kasaka,  Kibindu,  Kyamusoke,  and 
Manyuwa. 

They  joined  the  Lion  Clan,  because  an  underchief  of  that 
clan  went  to  Budu,  asserted  that  his  second  totem  was  rain- 
water, and  claimed  kinship  with  the  Rainwater  Clan.  Later 
on  they  became  incorporated  in  the  Lion  Clan  and  they  have 
now  become  extinct  as  an  independent  clan. 

Boys  were  named  : — Dungu,  Lubyai,  Kyunya,  Nkumbe, 
Mulindwa,  Kayeni,  Namudu,  Lukoyi,  Nakalika,  and 
Nabiriyo. 


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GENEALOGICAL  TABLES. 

The  following  three  tables  of  genealogies  are  given  to  show 
the  different  methods  by  which  the  kings  and  the  common 
people  trace  their  descents.  The  first  table  gives  the  descen- 
dants of  royalty  from  the  first  King  Kintu  to  the  present  King 
Daudi  Cwa  and  shows  how  the  clans  claim  relationship  with 
royalty  through  the  mothers.  The  other  two  tables,  one  of 
the  Oribi  Clan  and  the  other  of  the  Grasshopper  Clan,  show 
how  the  mother's  clan  is  disregarded  and  the  clans  are 
careful  to  retain  the  names  of  the  male  ancestors  and  claim 
descent  through  the  male  line  only. 


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FIG.    25.  — THE   YOUNG    KING   OF   UGANDA,    DAUDI   CVVA. 


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CHAPTER  VII 

THE   KING 

;ketch  of  From  the  earliest  times  in  the  history  of  Uganda  there  has 
ahe"  been  a  King  (kabaka)  with  despotic  powers.  The  first  King 
Jganda  was  Kintu,  and  with  him  the  early  history  and  development 
'ings-  Qf  ^YiQ  country  are  bound  up.  Prior  to  Kintu,  there  were 
a  few  aborigines  who  dwelt  in  isolated  communities  or  clans; 
each  clan  was  governed  by  its  chief,  who  owned  allegiance 
to  no  other  chief  Kintu  came  either  from  the  north  or  the 
north-east,  and  began  at  once  to  subdue  and  amalgamate 
these  clans,  and  to  form  them  into  a  nation.  He  appears  to 
have  been  of  a  different  stock  from  the  aborigines,  and  also 
of  superior  intellect  to  the  people  who  came  with  him  ;  the 
latter  held  him  in  great  esteem,  and  looked  upon  him  as 
belonging  to  a  different  race  from  themselves.  From  Kintu 
the  royal  family  trace  their  descent,  and  with  him  the  history 
and  traditions  of  the  country  commence.  The  history 
previous  to  his  reign  is  lost ;  the  one  established  fact  is  that 
the  country  was  inhabited.  From  Kintu  to  the  present  King 
there  have  been  thirty-two  generations,  which  in  round 
numbers  cover  a  period  of  about  a  thousand  years.  The 
royal  family  differ  in  appearance  from  most  of  the  clans  ; 
they  have  straight  noses  and  less  protruding  lips.  It  has  been 
stated  that  the  Kings  marry  Bahima  women,  in  order  to  have 
by  them  children  of  the  Bahima  type  ;  but  investigation  does 
not  confirm  this  statement,  and  the  customs  which  are 
observed  show  it  to  have  been  impossible  for  a  King  to  marry 
any  woman  but  a  Muganda.^  Had  any  King  married  a 
foreigner,  the  children  born  from  such  a  marriage  would  have 

^  Muganda  is  the  singular  form  of  the  tribal  name  ;  the  plural  is  Baganda. 

i86 


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CH.  VII  THE   KING  187 

been  excluded  from  the  throne.  We  must  therefore  take  the 
type  to  have  been  derived  from  the  male  stock,  which  was  in 
all  probability"  descended  from  the  Gallas. 

The  sovereign  has  always  been  a  male  descendant  of  the  Descent 
royal  family ;  no  woman  could  reign,  nor  any  person  not  *'^°"g'j 
of  the  royal  blood.  The  heir-apparent  was  a  son  or  grandson  line. 
of  a  King ;  but  grandsohs  were  only  accepted  when  there  was 
no  son  living  who  could  succeed.  Although  the  succession 
was  through  the  male  line,  every  prince  took  his  mother's 
totems ;  the  royal  totems  (the  lion,  the  leopard,  and  the 
eagle)  ^  were  seldom  mentioned,  and  the  clan  to  which  the 
woman  belonged  claimed  the  prince  as  their  child.  Though 
there  was  a  strong  feeling  against  women  reigning,  custom 
permitted  the  Queen  and  the  King's  Mother  (Namasole)  to 
hold  their  courts,  and  conferred  on  them  a  certain  measure 
of  administrative  power.  The  precautions  taken  to  prevent 
princesses  from  bearing  children,  and  the  elaborate  ceremonies 
observed  in  choosing  and  appointing  the  Queen  (who  was 
not  merely  a  princess,  but  the  sister  of  the  King),  seem  to 
point  to  a  time  when  other  customs  prevailed,  possibly 
succession  through  the  female  line. 

A  sharp  line  of  separation  was  drawn  between  the  royal  Princesses 
family  and  commoners,  and  the  blood  royal  was  held  to  be  "i°Q,yg(j  [^ 
most  sacred.  No  princess  was  permitted  to  marry,  or  to  have  marry, 
children.  Formerly  the  death  penalty  was  strictly  enforced 
on  all  transgressors  of  this  rule,  but  latterly  the  restrictions 
have  been  somewhat  relaxed.  The  King,  however,  might 
take  one  or  more  of  his  sisters  to  wife,  but  he  was  not 
expected  to  have  children  by  any  of  them.  With  princes 
the  case  was  different,  and  the  King  encouraged  them  to 
marry,  by  giving  them  wives  as  soon  as  they  came  to  puberty ; 
for  it  was  through  his  sons  that  he  wished  to  make  sure  of 
the  succession  to  the  throne.  When  the  King  had  sons 
growing  up,  his  brothers  had  to  surrender  to  them  the  principal 
estates ;  by  way  of  compensation,  they  were  given  less 
important  estates.  The  brothers  who  were  deprived  of  their 
estates  were  themselves  still  eligible  for  the  throne ;  their  sons, 
however,  were  debarred  therefrom.     Princes  in  the  direct  line 

^  See  above,  p.  128. 


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Princesses. 


1 88  THE    BAGANDA  chap 

of  succession  were  called  "  Princes  of  the  drums,"  having 
been  born  while  their  father  was  King  and  while  he  had  the 
royal  drums  (mujaguzo) ;  the  others  were  called  "  Peasant 
princes,"  because  their  father  was  not  in  possession  of  the 
throne  and  the  drums.  In  Uganda  the  possession  of  drums 
has  always  been  a  sign  of  office  and  authority ;  there  were 
both  the  royal  drums,  and  also  drums  for  each  chieftainship  ; 
each  office  was  known  by  the  rhythm  of  its  drum.  When  the 
King  came  to  the  throne,  he  was  said  to  have  "  eaten  Uganda," 
or  "  to  have  eaten  the  drums  "  ;  the  latter  expression  was  used 
of  a  chief  when  he  came  into  office. 
Guardian-  The  chief  Kasuju  was  guardian  of  the  heirs-apparent,  but 
Prmces  "^^  eldest  son  of  the  King  took  the  title  Kiwewa,  and  was 
and  of  responsible  to  Kasuju  for  the  conduct  of  his  brothers. 
Kiwewa  could  never  reign  ;  he  was  excluded  from  the  throne 
by  the  office  which  he  held.  The  "  Peasant  princes  "  appointed 
one  of  their  number  to  a  similar  office  with  the  title  Kiwewa, 
who  was  responsible  to  a  chief  Sabalangira,  who  in  his  turn 
was  responsible  to  Kasuju.  Each  prince  had  land  given  to 
him  in  the  different  districts,  enough  to  maintain  him  in 
comfort.  When  a  prince  was  old  enough  to  leave  his  mother, 
at  the  age  of  four  or  five  years,  the  king  would  send  him  to 
Kasuju,  and  the  latter  would  appoint  a  man  to  be  his 
guardian.  The  King  would  then  send  a  man  as  his  repre- 
sentative to  give  the  child  a  plot  of  land  upon  which  to  reside. 
The  messenger  took  with  him  a  barkcloth  tree  (mutuba), 
which  he  planted  when  the  prince  was  put  in  possession  of 
the  land  ;  such  an  estate  was  then  called  a  Mutuba,  and  the 
tree  was  the  sign  that  a  prince  had  been  placed  in  possession 
of  the  property.  No  prince  was  allowed  to  become  the  guest 
of  any  chief,  or  to  attach  himself  to  his  retinue,  because  it  was 
feared  that  in  such  a  case  the  chief  might  espouse  his  cause, 
and  try  to  place  this  prince  upon  the  throne ;  and  also, 
because  there  was  the  danger  that  if  a  prince  living  with  a 
chief  should  accidentally  be  killed  or  fatally  wounded,  some 
innocent  person  would  be  put  to  death,  because  of  the  national 
horror  of  shedding  royal  blood.  To  avoid  the  danger  which 
was  often  caused  by  princes  rebelling.  King  Semakokiro 
allowed  his  mother  to  put  all    his  brothers  except  three  to 


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VII  THE   KING  189 

death  as  soon  as  he  had  several  sons  born  to  him,  and  thus 
the  succession  to  the  throne  was  secure.  The  princes  were 
burnt  to  death  by  the  chief  Senkole,  after  having  been  given 
doctored  beer  to  drink.  The  custom  thus  established  of 
putting  princes  to  death  as  soon  as  a  new  king  had  secured 
the  succession,  was  carried  out  until  Mutesa's  reign. 

Princesses  were  also  given  lands  in  different  parts  of  the 
country  ;  one  of  their  number,  bearing  the  title  Nasolo,  took 
precedence  of  all  her  sisters.  Both  the  princes  and  princesses 
had  chiefs  with  titles  corresponding  to  those  of  the  chiefs  in 
whose  district  they  held  the  estates  ;  but  in  order  to  dis- 
tinguish them  from  the  district  chiefs,  the  name  of  the  master 
was  added  to  that  of  the  office.  Thus  the  chief  of  Singo  was 
called  Alukwetida,  but  the  prince's  chief  in  that  district  would 
be  called  the  Mukwenda  of  such  and  such  a  prince. 

No  prince  was  debarred  from  the  line  of  succession  because 
his  mother  was  not  a  legal  wife  of  the  King,  or  was  of  inferior 
rank  ;  the  ceremony  of  naming  and  testing  the  mother's 
fidelity  settled  the  question  whether  her  son  was,  or  was  not, 
legitimate.  The  choice  of  the  prince  who  was  to  succeed  his 
father  as  king  was  a  matter  for  the  Katikiro,  the  Kasuju,  and 
the  Kimbugwe  to  decide.  The  reigning  king  generally  made 
his  wishes  known  to  the  Katikiro  and  the  Kasuju,  and  his 
wishes  were  adhered  to,  if  possible  ;  but  if  these  chiefs  thought 
that  there  was  another  prince  who  would  make  a  better 
sovereign,  they  did  not  hesitate  to  appoint  the  latter. 

The  Katikiro,  who  had  been  with  the  King  during  his  Choosing 
illness  and  when  he  expired,  sent  at  once  to  the  Kasuju,  who  *^  ^'"S- 
had  already  been  warned  to  hold  himself  in  readiness,  and 
told  him  to  bring  the  princes  to  the  capital.  Kasuju  collected 
the  princes  together,  and  brought  them  without  delay: 
appearing  before  the  Katikiro,  he  conferred  with  him  and  the 
Kimbugwe  as  to  which  of  the  princes  they  should  appoint 
to  be  king.  The  question  was  usually. amicably  settled  by 
these  chiefs  ;  they  would  call  a  meeting  of  the  other  principal 
chiefs  and  tell  them  of  their  choice ;  then,  if  all  the  chiefs 
(amasaza)  concurred,  no  danger  arose ;  but  if  they  differed, 
there  would  in  all  probability  be  civil  war.  When  the  princes 
arrived  in  the  capital,  they  were  drawn  up  in  the  open  space 


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I90  THE    BAGANDA  (-^hap. 

before  the  royal  enclosure  ;  the  chiefs  came  out  and  stood 
close  by,  while  thousands  of  spectators  crowded  as  near  as 
they  dared  to  hear  and  see  what  was  going  on.  The  Kattkiro 
called  to  the  Kasuju  for  a  prince  to  reign  ;  the  Kasuju 
brought  forward  the  prince  whom  they  had  chosen,  leading 
him  by  the  right  hand,  and  placing  it  in  the  Katikiro's  hand, 
with  the  words :  "  This  is  the  King."  Before  leading  out 
this  prince,  the  Kasuju  walked  slowly  along  the  line  of 
princes  from  the  end  where  the  Kattkiro  stood  to  the  spot 
where  the  chosen  prince  was  standing,  looking  at  each  prince 
as  he  passed,  as  though  he  were  doubtful  whom  he  ought  to 
present.  Walukaga,  of  the  Genet  Clan,  handed  the  Kattkiro 
a  bundle  of  spears  as  soon  as  the  prince  was  presented.  The 
Katikiro  proclaimed  the  prince,  saying  with  a  loud  voice : 
"So-and-so  is  King,"  and  adding:  "Those  who  wish  to  fight 
let  them  do  so  now  "  ;  he  also  offered  the  spears  to'  anyone 
desirous  of  fighting.  If  there  was  any  chief  who  was  not  satisfied 
with  the  choice  made,  he  now  came  forward,  carried  off  the 
prince  whom  he  wished  to  have  on  the  throne,  and  called  upon 
his  associates  to  fight.  Sides  were  immediately  taken,  and  a 
battle  ensued  ;  the  hostile  parties  fought  until  one  or  other  of 
the  princes  had  been  killed,  when  the  victorious  prince  was 
proclaimed  King.  The  chiefs  knew  beforehand  whether 
there  was  likely  to  be  any  disturbance,  and  they  were  ready 
to  appeal  to  arms  ;  their  retainers  also  were  prepared  to  join 
them,  while  the  Katikiro  always  appeared  on  the  scene  with 
a  strong  armed  force  in  order  to  quell  any  disturbance  that 
might  arise.  If  there  was  no  dissentient,  the  Kasuju  turned 
to  the  princes,  and  said,  "  You  are  peasants  ;  fight  if  you 
wish,  and  we  will  put  you  to  death."  The  rejected  princes 
were  thereupon  taken  into  the  Katikiro's  enclosure  under 
guard,  provided  with  a  number  of  oxen,  and  given  a  good 
meal  ;  meanwhile  the  newly-elected  King  was  conducted  to  the 
body  of  his  father,  which  he  covered  with  a  barkcloth,  this 
being  the  first  duty  of  the  heir.  When  he  came  out  his 
mother  was  brought  forward,  and  her  identity  was  proved  by 
the  members  of  her  clan.  That  established,  the  King  was 
hurried  away  to  a  place  at  a  little  distance,  into  the  enclosure 
of  some  chief,  to  await  the  Katikiro  and   the   new  Queen  ; 


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VII 


THE    KING 


191 


the  Kasujii,  the  Kangawo,  and  the  Mickivenda,  and  many 
retainers  accompanied  the  King  as  his  bodyguard.  The 
Katikiro,  the  Mugema,  and  the  Kimbiigwe  appointed  one  of 
the  brothers  of  the  King's  Mother  to  be  the  Sabaganzi. 
They  then  proceeded  to  choose  a  princess  to  be  Queen 
(Lubuga),  the  ex-Queen  assisting  them  in  their  choice.  It 
was  essential  that  the  princess  selected  should  be  a  sister 
of  the  King,  though  not  by  the  same  mother,  and,  further, 
that   her    own    mother    should    have    no    sons.      After    the 


•« 

As           ^ 

'^^ 

c^-ASM 

^^m 

*i.-~^'"Mg 

?r%v 

i 

^^ 

-M 

^^m 

^m 

hH  1  .^'-'^HH 

'■■'        '.      '}•    '. 

m 

H|  \v' 

«^^ 

fe^^^S^fc^A>'>..w■»^a.>i.,■■«^  /•    , 

.    rrt/,*,^     7' 

FIG.    26. — A   HUT   TO   WHICH   THE   KING   GOES   FOR   THE    CORONATION 
CEREMONY   AND    IN    WHICH   THE   FETICHES  ARE   KEl'T. 

princess  had  been  chosen,  she  was  carried  off  on  the 
shoulders  of  the  royal  bearers  to  her  Brother.  The  Katikiro 
remained  behind  with  the  other  chiefs  to  appoint  a  new 
Kago,  who  might  be  chosen  from  any  clan.  Immediately 
after  the  appointment  had  been  made,  the  Katikiro  and  the 
new  Kago  joined  the  King.  The  King  and  Queen  were 
carried  on  the  shoulders  of  the  royal  bearers  to  the  Budo 
hill,  to  be  confirmed  in  the  kingdom  according  to  tradition. 
It  is  said  that,  during    the   reign    of  King   Namugala,  the 


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192  THE   BAGANDA  chap. 

keeper  of  the  fetich  Budo  sent  and  told  the  King  that,  if 
he  would  go  to  the  hill,  stand  there  upon  the  fetich,  and 
perform  certain  other  ceremonies,  such  as  eating  plantains 
baked  in  their  skins,  drinking  water  from  the  well  on  the  hill, 
taking  a  staff  from  a  tree  there,  as  well  as  materials  for 
basket  making,  and  seeds  from  the  wild  plantain,  he  would  be 
confirmed  in  his  kingdom,  and  no  prince  would  succeed  if  he 
rose  against  him  in  rebellion  ;  the  fetich  also  assured  him 
that  he  would  in  this  case  be  wiser  and  stronger  than  any- 


FIG.    27.  — BAGANDA   HUT    ON   THE   HILL   OF   BUDO    USED   BY   THE   KING 
DURING   THE  CORONATION   CEREMONIES. 

one  in  the  kingdom.  From  that  time  onwards  it  has  been 
the  custom  for  each  King  to  go  to  Budo  before  going  into 
mourning  for  the  deceased  King.  Prior  to  that  time  the 
newly-chosen  Kings  went  immediately  into  mourning;  and 
when  they  had  completed  it,  they  were  brought  before  the 
people  and  publicly  robed  in  two  royal  barkcloths.  The 
Kings  never  took  the  shortest  way  to  Budo,  because  they 
would  then  have  had  to  cross  the  river  Mayanja,  which  was 
said  to  be  possessed  by  the  ghost  of  a  princess.     Budo  hill 


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VII  THE   KING  193 

was  guarded  by  the  retainers  of  the  King's  mother,  those  of 
the  priest  Semanobe,  and  those  of  a  chief,  Mukamba  ;  the 
three  parties  made  it  impossible  for  a  rival  prince  to 
approach  the  hill  and  so  secure  the  country.  None  of  the 
guards  was  allowed  to  build  a  fence  round  his  house,  they 
had  to  be  open  to  inspection,  lest  any  rebel  prince  should  be 
secreted.  When  the  King  and  the  Katikiro  arrived  with 
their  train  at  the  foot  of  the  hill,  they  were  challenged  by 
Semanobe,  who  asked:  "Why  are  you  coming  in  such 
numbers  ;  what  do  you  want  ?  "  They  replied  :  "  The  fire  is 
extinguished,  and  we  have  brought  a  prince  who  is  the  new 
King."  Semanobe  and  his  party,  who  were  armed  with  sticks 
of  sugar-cane  and  shields  of  plantain-leaf,  contested  the 
path  ;  and  a  sham  fight  took  place,  in  which  Semanobe  and 
his  party  were  defeated,  and  had  to  retire,  while  the  King 
and  Queen  with  their  train  ascended  the  hill.  After  visiting 
the  temple  Serutega,  they  took  up  their  quarters  in  the  house 
named  Buganda ;  then,  after  resting  there  for  a  short  time, 
they  visited  the  temple  Budo.  Semanobe  next  presented 
the  King  with  a  goat,  which  was  killed  and  baked  whole  ; 
the  plantains  were  also  baked  in  their  skins,  in  the  manner 
that  food  for  mourners  was  usually  cooked ;  and  water 
was  also  drunk  from  the  special  spring  Nfunvwi  on  the 
hill.  The  King  and  the  Queen  occupied  the  same  house, 
because  the  Queen  might  not  allow  her  brother  out  of  her 
sight  during  these  ceremonies.  The  Katikiro  and  the  chiefs 
with  their  retinues  built  their  houses  around  the  King's  house, 
to  guard  him  from  danger  or  surprise  from  any  foe. 

Very   early  in  the  morning  of  the  second  day,  Semanobe  Ceremony 
went  to  the  Katikiro,  and  told  him  to  bring  the  King  and  ?<  gating, 
follow  him.     The  Katikiro  roused  the  King  and  the  Queen,  Uganda." 
and  conducted  them  with  Semanobe,  who  was  accompanied 
by  Mukamba,  first  to  the  temple  of  Budo,  where  they  were 
handed  the  jawbone  and  the  umbilical  cord  of  King  Lumansi. 
Semanobe  then  said:  "You  are  the  King";  and  thereupon 
conducted  him  to  the  top  of  the  hill,  where  there  are  two 
acacia  trees,  encircled  by  a  reed  fence ;  at  a  path,  branching 
from  the  main  path  over  the  hill,  leading  to  the  enclosure,  the 
King  knelt  down,  and  crawled  into  the. enclosure  to  Semanobe, 

o 


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194 


THE    BAGANDA 


CHAP. 


who  walked  before  and  awaited  him.  The  Katikiro  and  one 
other  chief  stood  on  either  side  of  the  gateway  to  guard  the 
enclosure,  as  the  King  crawled  in  to  where  the  priest  stood  by 
a  mound  made  of  beaten  clay:  when  the  King  reached  the 
mound  he  stood  up  and  mounted  it.  Seinanobe  held  a  bunch 
of  twigs  cut  from  three  kinds  of  barkcloth-trees,  the  Luira, 
Nada,  and  Mukoko  trees  ;  with  these  he  struck  the  mound, 
and  this  was  the  signal  for  the  King  to  ascend  the  mound  ; 
when  on  the  mound,  the  King  repeated  after  the  priest  :  "  I 


FIG.    28. — SITE    ON    BUDO    HILL,    WHERE    THE    KINGS    ARE    ENTHRONED. 

am  the  King  of  Uganda."  Semanobe  then  handed  him  a 
stout  branch  of  a  barkcloth-tree,  and  this  the  King  planted 
in  a  hole  near  by,  which  had  been  previously  made  ;  then 
standing  once  more  upon  the  mound,  he  recited  the  words: 
"  I  am  the  King  to  live  longer  than  my  ancestors,  to  rule  the 
nations,  and  to  put  down  rebellion."  Semanobe  next  handed 
the  King  the  regal  spear,  which  was  used  only  on  these 
occasions  ;  he  removed  the  King's  mourning  girdle,  took  off 
his  barkcloth,  and  robed   him   with   two  barkcloths   knotted 


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vii 


THE   KING 


19^ 


upon  each  shoulder.  The  Queen  also  had  her  barkcloths 
removed,  and  the  two  royal  ones  placed  upon  her  ;  while  the 
barkcloths  which  had  been  taken  from  the  royal  couple  were 
placed  in  the  Budo  temple.  The  new  barkcloths  were  made 
at  a  special  place  in  the  Singo  district  for  the  King  only.  At 
this  particular  ceremony  only  a  few  persons  were  permitted 


KiG.  29. 


-SITE   ON    WHICH   THE    KING    STANDS   WHEN   BEING 
ENTHRONED. 


to  be  present  ;  the  rest  remained  in  the  camp  until  it  was 
over,  and  then  joined  the  procession.  The  ceremonies  were 
continued  on  the  other  part  of  the  hill.  The  King  and  the 
Queen  were  carried  from  the  enclosure  down  the  hill  to  a 
place  where  some  trees  were  grown  for  making  spear  shafts  ; 
one  of  these  trees  was  cut  by  the  priest,  and  handed  to  the 

O  2 


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196  THE    BAG  AN  DA  l^hap. 

King  with  the  words :  "  \Mth  this  overcome  >-our  enemies." 
The  procession  went  forward  to  another  place \\here  a  species 
of  creeper  was  grown  for  making  baskets  ;  the  priest  took  a 
few  pieces   of  the  creeper,  and  handed   them   to  the    King, 
saying :  "  Ma}*  your  life  be  like  a  basket  which,  when  it  falls 
down,  does    not  break    as   an  earthen    vessel    does."     They 
passed  on  to  another  place  where  some  wild  plantains  grew  ; 
a  few  seeds  were  taken   from   the   trees   and  handed  to  the 
King  with  the  words  :  "  May  you   surpass  your  subjects   in 
wisdom    and    understanding."      Semanobe   accompanied    the 
King  to  the  next  hill  named  Sumba,  and  presented  him  to 
the  priest  Mainja,  after  which  he  took  leave  of  the  royal  party, 
and  returned  to   Budo.     The  ceremon}'   called  "  Eating  the 
country"   was  now   complete,  and   the  King  was  from  that 
time  looked  upon  as  the  legally  appointed  Sovereign.     From 
the  temple  of  Mainja  the  party  was  conducted  by  the  chief 
Sfbii'iiuii  to  the  place  appointed  for  holding  the  ceremonies 
of  mourning  for  the  deceased  King.     Each  new  king  sent  the 
son   of  the  chief    Kasnju  to  the   god   Mukasa  with  a  large 
present,  to  announce  his  accession  to  the  throne.      This  present 
took  a  peculiar  form,  and  consisted  of  either  nine,  or  ninety, 
specimens  of  whatever  was  offered.     During  the  journey  the 
messenger  travelled  alone  in  the  ro\'al  canoe  Namfuka,  and 
took  his  meals  alone  ;  he  wore  two  barkcloths,  as  though  he 
were  a  prince,  and  entered  the  temple  wearing  a  white  goat- 
skin apron,  the  dress  of  the  priests. 
The  King       Each  newly-appointed  King  went  into  mourning  during  the 
mourning   (-jp^g  ^-j^^j-  ^j^g  j^jg  j^ing's    body  was  being  embalmed  ;  this 
prede-        took  as  a  rule  six  months.     A  temporary  residence,  called 
cessor.       Ltikomera,  was  erected  for  the  King  near  Budo  in  the  Busiro 
district.     A  few  good   houses   were  built  for  the  King,  sur- 
rounded by  a  strong  stockade  ;  and  on  the  outer  circle  the 
chiefs  built  houses  by  the  thousand  for  themselves  and  their 
retainers.     During  the  time  of  mourning  there  were  many 
state-affairs   to  occupy  the  attention  of   the  new    Monarch, 
because  many  chiefs  were  expected  to  retire  from  office  to 
take  charge  of  the  deceased  King's  temple.     The  new  Queen 
and  the  King's  Mother  had  to  be  inducted  into  their  official 
estates,  and  new  estates  had  to  be  provided  for  the  two  ladies 


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vil-  TIIK   KING 


197 


who  were  retiring  from  office.  These  matters  took  weeks  to 
settle,  while  other  affairs  of  state  needed  daily  attention.  In 
the  house  where  the  King  slept  a  fire  was  made  from  the 
sacred  fire  kept  by  Sriikolc- ;  and  the  signal  fire,  at  the  entrance 
to  the  King's  enclosure,  was  lighted  from  the  same  fire  and 
kept  burning,  and  a  new  chief  Miisolozd  was  appointed  to 
guard  it. 

When  the   King  was  told  that  his  Father's  body  had  been  End  of 
placed  in  the  tomb,  he  ordered  the  drums  to  be  sounded,  to  ^'^^  ™>'''' 

,         ,  ,      ,  ,  .  '         niourninir. 

let  the  people  know  that  the  mournmg  was  to  end  ;  and  the 
next  da)'  a  royal  hunt  took  place,  the  chief  Kalibala  of  the 
Grasshopper  Clan  bringing  a  gazelle,  and  turning  it  loose  for 
the  King  to  hunt.  The  King  hunted  and  killed  it,  and  after- 
wards shaved  his  head,  to  remove  all  traces  of  mourning;  this 
hunt  was  said  to  commemorate  the  return  of  king  Kimera,  who 
was  born  in  Bunyoro,  and  returned  to  Uganda,  hunting  as  he 
came.  When  the  hunt  was  over,  two  men  were  captured  ; 
one  of  these  was  strangled,  and  his  body  thrown  into  a  river 
under  the  papyrus-roots,  so  that  it  could  never  be  found 
again  ;  the  life  of  the  other  was  spared.  The  men  captured 
for  this  ceremony  were  two  wI>o  were  found  on  one  of  the 
public  roads  carrying  their  barkcloths  tied  in  a  roll  and  slung 
on  the  left  shoulder. 

The  royal  drums,  called  \.\\e.  Mujiigitao,\ve.^e  brought  by  the  Corona- 
Mugema  on  the  evening  of  the  day  on  which  the  hunt  had  ci^sloms 
taken  place,  and  were  beaten  ;  and  on  the  following  morning 
the  chiefs  and  people  gathered  to  see  the  final  ceremonies  of 
the  coronation.     The  stool   which  King  Mulondo  had    first 
introduced  into  the  country  was  brought  out,  and  placed  on  a 
barkcloth  mat,  and  over  it  was  spread  the  royal  rug,  made  of 
a  lion's,  a  leopard's,   and  an  eagle's  skins  stitched  together. 
The  King  and  the  Queen  were  carried  on  the  shoulders  of 
the  royal  bearers  to  the  spot,  whereupon  the  King  mounted 
the  stool,  assisted  by  the  Katikiro  ;  two  beautifully  dressed 
barkcloths  were  then  handed  to  the  Miigcina,  who  divested  the 
King  of  his  other  barkcloths,  and  robed  him  with  these  ne\\' 
ones  ;  two  more  were  brought  for  the  Queen,  who  stood  by 
the   King,   and   she    was  also   publicl}'    robed.     These  bark- 
cloths were  made  by  the  chiefs  Kakliida  of  the  Yam  Clan,  and 


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198 


THE    BAGANDA 


CHAP. 


SeiiruiangiT  of  the  Otter  Clan.  We  have  just  stated  that 
the  Mugema  invested  the  King,  and  this  was  the  case  from 
the  time  of  King  Kimera  until  that  of  King  Mutebi,  when  the 
latter  King  conferred  the  office  of  investiture  upon  the 
Kasuju,  who  has  held  it  since.  The  Mugema  next  addressed 
the  King  and  administered  the  oath  to  him,  with  the  words  : 
"  You  are  King  ;  rule  over  your  people  well,  and  always  do 
what  is  right  "  ;  to  which  the  King  replied,  "  I  agree  to  do  so." 
The  Miige?iia  then  said,  "  Always  give  just  judgment  "  ;  the 


'■'■■■Mt,                \ 

3ufM 

wKKKK^^T^i^mtA*WBmtk^ 

i^^raF- 

FIU.    30. — CARUYING    THE    KING    AND    HIS    liROTHER. 

King  replied,  "  I  will."  The  Mugema  then  handed  the  King 
two  spears  and  a  shield,  and  the  King  swore  fidelity  to  the 
nation,  by  pointing  the  shaft-end  of  the  spear  at  the  Mugema 
and  saying,  "  I  will  never  fear  to  rule  Uganda  my  country." 
The  King  also  scattered  coffee-berries  after  answering  each 
question  put  to  him,  and  these  were  eagerly  picked  up  by  the 
people.  The  Queen  took  a  similar  oath,  and  scattered  coffee- 
berries  while  she  did  so.  The  Mugema  then  turned  to  the 
people  and  addressed  theni  with  the  words  ;    "  Never    leave 


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VII 


THE    KING 


199 


your  King  in  difficulties,  in  the  time  of  war  and  trouble "  ; 
they  replied,  "We  will  never  desert  him,  but  will  always 
honour  him  and  stand  by  him."  The  royal  fetiches  were 
brought  out  and  displayed,  and  the  royal  drum  Kibonabona 
was  beaten    by  the  King  ;  this   drum   had  been   brought  by 


FIG.    31. — CARRYING    THE    QUEEN. 

King  Kimera  from  Bunyoro.  Afterwards  the  Kasuju  came 
forward,  and  presented  the  chief  drum  of  the  Mtijaguzo 
set  to  the  King,  who  beat  a  few  strokes  upon  it.  The  chief 
Kairo,  who  was  the  head  of  the  Buffalo  Clan,  with  two  power- 
ful men  came  forward  to  carry  the  King  and  Queen  round 
the  camp,   for  the  people  to   do   obeisance   to   them.     The 


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200 


THE   BAGANDA 


CHAP. 


Building 

the  new 

royal 

enclosure 

and 

capital. 


ceremony  was  called  "  Confirming  the  King  in  his  kingdom." 
After  these  ceremonies  were  ended,  two  men  were  brought 
forward  blindfolded,  of  whom  the  King  shot  one  slightly  with 
an  arrow,  who  was  thereupon  sent  to  Bunyoro  as  "  scapegoat  " 
with  the  remains  of  the  sacred  fire  from  the  royal  hut  ;  the 
second  man  was  liberated.  The  latter  was  called  Kawonawo  ; 
he  was  chosen  from  the  body-guard  of  the  late  King,  and  was 
entrusted  with  the  care  of  the  King's  inner  court  and  the 
guarding  of  his  wives.  A  chief  was  first  caught  to  be  made 
Kawonawo  but  he  excused  himself,  and  presented  his  assis- 
tant, who  was  put  into  the  stocks  until  the  time  when  the 
mourning  ended,  and  was  then  brought  before  the  King,  as 
mentioned  above.  From  the  King's  presence  Kawonawo  was 
conducted,  together  with  a  number  of  captives,  to  the  sacri- 
ficial place  Seguku  ;  there  he  was  blindfolded,  while  seven 
men  were  clubbed  to  death,  but  he  was  allowed  to  see  the 
eighth  and  last  man  killed.  As  the  men  were  killed,  they 
were  ripped  open,  and  their  bowels  taken  out,  and  hung 
round  the  neck  of  Kawonawo.  These  deaths  were  said  to 
add  to  the  King's  vigour,  and  to  make  Kawonawo  strong  and 
faithful. 

When  these  rites  were  ended,  the  King  gave  his  decision 
as  to  where  he  would  have  his  new  court.  The  work- 
men were  soon  busy  erecting  houses  on  the  site  chosen 
by  the  King ;  each  District-Chief  had  the  duty  of  providing, 
for  his  Royal  Master,  some  special  house  which  had  its 
particular  place  inside  the  enclosure.  Each  District-Chief  had 
also  to  build  some  portion  of  the  high  fence  which  enclosed 
the  royal  residence.  There  was  one  plan  followed,  which  had 
been  used  by  the  kings  for  years  without  variation.  The 
enclosure  was  oval  shaped,  a  mile  in  length  and  half-a-mile 
wide,  and  the  capital  extended  five  or  six  miles  in  front,  and 
two  miles  on  either  side.  The  part  which  was  called  the 
back  was  reserved  for  the  King's  wives,  who  had  large  estates 
there  for  the  cultivation  of  plantain  trees.  The  King  also 
had  his  private  road  to  the  Lake  through  these  estates,  by 
which  he  might  escape,  if  in  danger  from  rebellion  or  sudden 
war  :  several  canoes  were  also  kept  in  readiness,  in  case  of 
emergency,  for  flight  to  the   Islands  of  the  Lake,  where  he 


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VII  THE   KING 


20 1 


could  form  his  plans  and  restore  order.  The  top  of  the  hill 
was  reserved  for  the  King's  own  residence ;  the  chiefs  built 
dwellings  around  the  royal  enclosure,  according  to  their  rank 
and  the  part  of  the  country  to  which  they  belonged.  There 
was  one  principal  entrance,  with  a  wide  gateway  and  a  house 
to  guard  it,  and  eight  other  small  gateways,  on  various  sides 
of  the  enclosure,  which  latter  were  private  for  the  use  of 
either  the  King  or  his  wives.  Each  gate  had  its  guard- 
houses both  inside  and  outside  ;  the  gates  were  kept  fastened, 
and  were  only  open  to  those  who  had  a  right  to  pass  them. 
The  interior  of  the  enclosure  was  divided  up  into  large  blocks 
of  houses,  with  wide  roads  between  them,  with  gates  and 
gatekeepers  to  guard  each  block  so  that  even  within  the 
enclosure  it  was  impossible  for  the  women  to  pay  visits  to 
one  another  without  permission,  or  for  other  visitors  to  pass 
in  or  out  without  special  leave.  There  was  a  principal 
wife  in  charge  of  the  other  wives  living  within  a  block  who 
was  responsible  to  the  King  for  their  conduct.  On  the  road 
from  the  main  entrance  to  the  council-chamber  were  the  best 
houses,  and  there  the  strongest  guards  were  stationed.  The 
roads  were  lined  with  retainers,  who  guarded  the  King  and 
were  ready  for  any  emergency.  These  retainers  lived  in  tents 
kyanjo,  made  from  cow-hides,  as  less  inflammable  than  grass, 
in  order  to  diminish  the  risks  of  fire  to  the  royal  houses, 
which  were  entirely  constructed  of  reeds  and  grass,  so  that 
when  once  a  fire  broke  out,  it  was  a  serious  question  whether 
any  of  the  buildings  could  be  saved.  The  chiefs  who  were 
acting  as  guards  to  the  King  had  to  provide  their  own  tents 
during  the  month  that  they  were  in  ofifice.  The  Sovereign's 
retainers  wore  a  special  dress  of  antelope-skins  slung  over  the 
right  shoulder,  passed  under  the  left  arm,  and  tied  round  the 
waist  with  a  plantain-fibre  girdle  ;  their  wants  were  supplied 
from  the  King's  own  lands,  called  the  Batongole  ;  they  were 
on  duty  in  relays  for  a  month  (moon)  at  a  time.  AH  the 
arrangements  for  these  guards  were  made  by  Mukabya,  the 
chief  of  the  Batongole.  As  there  were  no  lamps  or  candles 
for  night  work,  torches  were  made  from  dry  reeds  ;  the  manu- 
facture of  these  reed  torches  became  quite  an  industry,  and 
enabled  the  King  to  have  the  courts  lighted  up  every  night. 


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Fire. 


202  THE    BAGANDA  CHAP. 

Barkcloth-trees  were  planted  near  the  main  entrance  by  the 
priests  of  each  principal  deity,  at  the  time  when  the  King's 
houses  were  built,  and  offerings  were  placed  under  each  of 
them  for  its  particular  god  ;  the  trees  were  carefully  guarded 
and  tended,  because  it  was  believed  that  as  they  grew  and 
flourished,  so  the  King's  life  and  power  would  increase.  The 
open  spaces  in  front  of  an)'  main  entrance  were  a  feature  of 
importance  in  Uganda ;  they  were  considered  a  necessary 
adjunct  to  the  houses  of  people  of  rank  ;  the  chiefs  followed 
this  plan  in  their  country-residences, 
.j-l^g  At  the  main  entrance  to  the  King's  enclosures,  oti  the  left 

Sacred  side,  there  was  a  small  hut,  and  in  front  of  it  a  fire-place  which 
was  merely  a  hole  scraped  in  the  ground,  about  two  feet  in 
diameter  and  six  inches  deep.  In  this  pit  hot  embers  of  the 
sacred  fire  were  left  by  day,  and  by  night  the  fire  burned 
brightly :  at  daybreak  the  fire  was  carried  into  the  hut, 
and  at  sunset  it  was  brought  out  again  :  the  place  was 
called  Gombololo.  The  fire  was  kept  burning  at  this  spot  by 
day  and  by  night,  while  the  King  was  present  in  the  capital  ; 
if  he  journeyed  it  was  carried  about  wherever  he  went.  The 
fire  is  said  to  have  been  kept  from  the  time  of  Kintu,  who 
gave  it  to  his  chief  Sabata  to  guard,  with  instructions  to  keep 
it  burning  ;  and  from  that  time  onwards  all  the  fires  in  the 
royal  enclosures  have  been  lighted  from  it.  Sabata  was  also 
chief  of  the  body-guard,  and  had  free  access  to  the  King's 
enclosure  at  all  times.  In  later  times  the  office  of  guardian 
of  the  sacred  fire  was  given  to  the  chief  Senkole,  who  was 
called  the  ''  The  guardian  of  the  fuse,"  because  wherever  he 
went  he  carried  a  burning  fuse  made  from  barkcloth.  In 
time  of  war,  if  anyone  was  accused  of  fear  or  cowardice,  he 
was  condemned  to  death  by  burning,  and  Senkole  set  fire  to 
the  pile  upon  which  the  coward  was  burnt.  When  any 
prince,  or  princess,  was  accused  of  treason,  sedition  or  other 
crime,  and  condemned  to  death,  Senkole  was  sent  to  kindle 
the  pyre  from  the  sacred  fuse.  This  sacred  fire  (Gombololo) 
had  to  be  kept  burning  during  the  life  of  the  King.  On  wet 
nights,  when  it  was  threatened  with  extinction,  its  guardian 
had  to  contrive  to  shelter  it  from  the  rain  with  the  aid  of 
a    broken    cooking    pot ;    the    guard    on    duty    would    have 


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THE   KING 


203 


been  put  to  death  if  he  had  suffered  the  fire  to  be  ex- 
tinguished. 

When  the  royal  enclosure  was  ready  for  the  King,  he  took  The 
possession  of  it  with  his  wives,  but  the  Queen  had  her  own  Q^^'^n'^ 

~  enclosure. 

residence  at  a  distance  of  about  a  mile.  It  was  necessary  to 
have  a  stream  of  running  water  dividing  her  court  from  the 
King's,  because  it  was  said  that  she  also  was  a  king,  with  her 
own    independent   establishment,  and    that  two  kings  could 


m^^<:-}m^ 


VIC.  32. — THE  SACRF.D  FIKK  (OO.M  HOLOLO),  BY  THE  ENTRANCE  OF  THE 
ROYAL  ENCLOSURE,  AND  THE  HUT  IN  WHICH  IT  IS  KEPT  DURING 
THE    DAY. 


not  live  on  the  same  hill.  The  King's  Mother  had  her 
residence  some  distance  from  her  son's,  because  she  too  was 
called  a  king,  and  her  residence  had  to  be  separated  from  the 
King's  by  a  stream  of  running  water.  From  the  King's 
enclosure  to  the  Queen's,  and  from  the  King's  to  that  of  the 
King's  Mother's,  straight  roads  ran,  lined  on  either  side  with 
houses  of  important  chiefs,  so  that  anyone  could,  at  all  hours 
of  the  day  or  the  night,  go  from  one  enclosure  to  the  other 
without  fear  of  wild  animals, 


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204  THE   BAGANDA  chap. 

Kasuju's         On  the  morning  after  the  King  had  entered  his  enclosure, 
the  n'ew     ^^^  Kasuju  came   and  had   a  sham   fight  with   him.     Both 
King.         combatants  were  armed  with  a  shield  and  a  spear,  and  each 
was  required  to  spear  the  shield  of  the  other ;  this  was  done 
in  order  to  confirm  the  King  in  his  kingdom,  and  to  show 
that  the  princes  had  settled -down  quietly  and  that  there  was 
no  fear   of  rebellion.     If  there   was   any   appearance   of  a 
rebellion,  the  Kasuju  did  not  come,  and  the  King  knew  that 
trouble  might   be  at   hand.     Two   or   three   days  after   the 
Kasuju's  visit  the  Katikiro  summoned  the  chiefs,  and  the  King 
held  a  levee  in  his  new  Court ;  an  attendant  announced  the 
chiefs,  and  the  Katikiro  presented  them  to  the  King.     Many 
of  them  were  newly  appointed  chiefs,  who  came  to  thank  the 
King  for  their  appointments ;  and  one  and  all  had  to  con- 
gratulate him  upon  his  entrance  into  his  new  residence,  and 
to  wish  him  a  long  life. 
Widows  of     The  widows  of  the  late  King  were  now  provided  for  ;  the 
Kine''^      new  King  took  the  younger  ones,  who  had  no  children,  to 
form  part  of  his  harem  ;  others  went  to  the  late  King's  temple 
and   remained   there  as  his  wives ;    and  some  were  sent   to 
the  tomb  of  the  late  King.     The  Mugema  then  presented  the 
King  with  a  girl  to  be  his  wife,  and  thereupon  made  a  speech, 
saying  that  all  the  people  acknowledged  the  King's  right  to 
the  throne,  and  his  power  to  maintain  it.     After  the  Mugema 
had  made  his  gift,  other  chiefs  were  allowed  to  present  women 
to  the  King ;  until  that  moment  no  one  was  allowed  to  do  so. 
The  Royal      The  King  sent  presents  to  each  of  the  important  deities : 
spear  re-    fg^nale   slaves,   animals,  cowry-shells,   and   barkcloths.      He 
Budo.        returned  the  royal  spear,  Kanuna,  to  Budo,  and  sent  with  it  an 
offering  of  nine  women,  nine  cows,  nine  goats,  nine  loads  of 
cowry-shells,  and  nine  loads  of  barkcloths,  together  with  one 
of  the  widows  who  was  to  be  the  wife  of  the  god  Budo ;  this 
woman  was  given  the  title  Nakato,  the  name  of  Budo's  first 
wife,  who,  when  she  gave  birth  to  a  child,  caused  the  sacred 
well  Nansove  to  spring  forth  on  Budo  hill. 
Gate-  When  the  chiefs  entered  the  royal  enclosure  for  the  first 

toU^^'^^      time,  the  gatekeepers  had  the  right  to  detain  one  of  them,  who 
had  to  redeem  himself.     In  the  same  way  they  took  toll  from 


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VII 


THE   KING 


205 


each  load  of  goods  which  was  brought  to  the  King,  either  as 
tribute  or  as  a  present. 

The  King  filled  his  enclosure  with  women  to  become  his 
wives,  and  appointed  his  chief  wives  as  guardians  over  various 
blocks  of  houses.  He  made  a  levy  on  the  country  for  girls 
who  in  due  course  became  his  wives,  and  for  boys  to  be  pages, 
and  every  chief  was  required  to  give  at  least  one  boy  as  a  page 
to  the  King. 


FIG.    33. — GROUP   OF    GATE-KEEPERS. 

Since  the  reign  of  Kaima,  the  King  has   had    a   relative  The 
(Kauzumu)  in  the  royal  enclosure,  whose  duty  it  has  been  to  '^^|^^"  ^^ 
fulfil  certain  cei-emonies  and  taboos  for  him,  and  thus  to  save  Kanztimit 
him   inconvenience.     This  office  was  created    for   Kauzumu 
owing  to  Kaima's  affection  for  him ;  they  were  half  brothers. 
Kaima's    mother  had   married  a   peasant,   before  his   father 
Wampambe  married  her ;  by  her  first  husband  she  had  a  son 
KauBumu  ;  and  later  on  by  Wampambe  she  had  a  son  Kaima, 
who  afterwards  became  King.  Kaima  was  much  attached  to  his 
half  brother,  and  asked  him  to  come  and  live  with  him  in  the 
royal   enclosure,  and  to  fulfil  certain  taboos  for  him.      Some 


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2o6  THE   BAGANDA  CHAP. 

people  state  that  it  was  also  his  duty  to  take  the  women,  who 
were  to  become  the  King's  wives,  for  one  night  to  his  bed  ;  and 
that  this  was  a  custom  of  the  early  kings.  When  one  of  the 
King's  wives  went  away  to  mourn  the  death  of  any  relative, 
it  was  the  Kauziunii  who  on  her  return  brought  her  back  to  the 
King,  and  before  presenting  her,  jumped  over  her  ;  thus  she 
was  restored  to  his  Majesty  free  from  any  restrictions. 
When  one  of  the  King's  wives  died,  the  Kauzumu  was  the 
chief  mourner  in  place  of  the  King,  and  when  the  clan  sent  a 
woman  to  fill  the  deceased  wife's  place,  the  Kauzumu  jumped 
over  her  before  he  presented  her  to  the  King.  When  presented, 
she  took  a  goat  with  her;  the  King  placed  his  hand  upon  her 
head,  and  then  upon  the  goat's  head,  after  which  the  Kauzumu 
took  the  goat,  killed  it  and  gave  her  the  liver  to  eat ;  this 
ended  her  taboo.  The  office  of  Kauzumu  was  hereditary  in 
the  Bird  Clan,  which  was  the  clan  of  the  original  Kauzumu. 
In  recent  times  the  men  who  have  held  the  office  have  jumped 
over  the  wives  of  the  King,  but  have  never  taken  them  to 
their  couch. 
The  fire-  The  chiefs  constantly  brought  presents  of  food  and  animals 
wood  ta.\-  fQj.  ^j^g  royal  table  ;  they  also  brought  a  monthly  tribute  of 
firewood  to  Musoloza,  who  had  charge  of  the  store  of 
firewood  and  who  supplied  the  person  responsible  for  cooking 
and  looking  after  the  fires  with  firewood.  The  order  and 
precision  with  which  all  details  were  carried  out  was  perfect ; 
there  was  seldom  any  hitch  ;  each  person  knew  his  duty, 
and  realised  what  would  be  the  penalty  for  not  performing  it. 
The  The    King's    chief  cook  was    called    Kauta  ;    he    had    the 

Cook^  general  control  of  the  food,  and  saw  to  it  that  animals  were 
supplied  daily  for  the  royal  table;  under  him  there  was  a  vast 
army  of  cooks,  mostly  women-servants  and  slaves,  though  it 
was  the  office  of  one  of  the  King's  wives  to  superintend  the 
arrangements  for  her  lord's  table.  The  King's  Mother  sent 
him  a  basket  of  cooked  food  daily  ;  had  that  failed,  the  King 
would  have  been  exceedingly  indignant.  The  Queen  also 
sent  him  food  three  times  a  day,  and  his  wife  Kalya  once 
a  day.  All  retainers  and  dependants,  even  to  the  slaves,  had 
their  meals  cooked  for  them  by  one  or  other  of  the  King's 
women,  under  the  instructions  of  the  wife  whose  duty  it  was 


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VII  THE    KING 


207 


to  attend  to  this  matter.  The  latter  knew  how  many  baskets 
of  vegetable  food  were  needed  daily,  and  she  gave  orders  to 
the  women  and  the  slaves  under  her  to  cook  the  requisite 
amount,  and  as  much  meat  as  was  required.  All  these 
baskets  of  meat  and  vegetable  food  were  taken  to  the  King 
and  placed  in  rows  before  him,  both  at  noon,  and  again  in  the 
evening ;  one  of  the  pages  counted  them,  and  the  King 
usually  inspected  the  food  ;  it  was  then  doled  out  in  the 
baskets  by  his  orders,  according  to  the  quantity  required  for 
each  department,  and  taken  by  the  heads  of  departments 
to  their  own  quarters  ;  but  the  more  favoured  pages  were 
allowed  to  have  their  meals  in  front  of  the  King's  house. 
The  King  himself  had  his  meals  alone,  and  no  one  was  The 
permitted  to  see  him  eat.     One  of  his  wives  had  the  duty  of  ^^'"^'"^ 

.   .  -'         meals. 

waitmg  on  him  ;  she  spread  the  usual  table-cloth  of  prepared 
banana-leaves,  placed  the  food  upon  it,  cut  it  up,  and  tasted 
it,  to  show  that  it  had  not  been  tampered  with.  Having  done 
this,  she  turned  her  back  while  the  King  had  his  meal ;  when 
he  had  finished  eating,  or  if  he  wished  for  more,  he  would 
knock  on  the  leaves  with  his  knuckle,  and  his  wife  would  turn 
round  to  see  what  he  desired.  It  was  said  of  him:  "  The  lion 
eats  alone."  He  had  two  spears  at  hand,  and,  if  the  food  was 
not  to  his  liking,  or  if  it  was  not  brought  quickly  when  he 
had  ordered  it,  he  would  call  for  the  offenders  and  spear  them 
to  death.  Of  such  an  action  it  was  said  :  "  The  lion  when 
eating  killed  so  and  so."  The  wife  chosen  to  dish  his  food 
had  also  to  keep  a  fly-whisk  in  motion  while  the  King  took 
his  meal,  to  prevent  flies  from  settling  on  him  or  on  his  food. 
She  had  to  be  most  careful  to  observe  the  rules  of  etiquette, 
when  in  the  King's  presence  during  his  meals,  for,  if  she 
coughed,  the  offence  was  punishable  with  death  ;  everyone 
had  to  leave  the  royal  presence  even  to  clear  his  throat,  and 
no  person  with  a  cold  was  permitted  to  approach  the  King. 
When  he  had  finished  his  meal,  any  food  that  was  left  over 
was  given  to  his  favourite  dogs,  for  no  human  being  was 
permitted  to  eat  any  food  left  by  a  sovereign.  The  King, 
like  all  his  subjects,  had  his  meals  on  the  floor  ;  leaves  from 
the  plantain  were  spread  out  and  nicely  arranged,  with  specially 
prepared  leaves  on  the  top  for  the  food  to  be  put  on ;  this  was 


Digitized  by  Microsoft® 


2o8  THE   BAGANDA  chap. 

divided  up  into  small  pieces,  and  the  King  took  both  the 
meat  and  the  mashed  plantains  with  his  fingers.  Sponges 
made  from  the  male  plantain  stem  were  supplied  with  the 
food,  so  that  he  could  wash  his  hands  both  before  and  after 
a  meal ;  beer  was  placed  near  at  hand,  in  case  he  wished 
to  drink,  and  also  water,  so  that  he  could  rinse  his  mouth 
after  eating.  The  custom  of  washing  the  hands  before 
eating  was  most  carefully  observed  by  everyone,  even  by 
the  peasants. 
The  The  entrance  to  the  King's  private  enclosure  was  strictly 

private  guarded,  and  no  one  could  enter  his  presence  without  being 
courtyard  duly  announced.  When  chiefs  wished  to  see  the  King,  they 
police.  had  to  go  to  the  Katikiro  and  tell  him  their  business,  where- 
upon the  Katikiro  conducted  them  to  his  Majesty.  No  chief 
would  dare  go  to  the  King  with  important  news,  without  first 
imparting  it  to  the  Katikiro,  nor  would  the  King  receive  him 
unless  he  had  been  summoned  to  his  presence.  The  Katikiro 
the  Kimbugive,  and  the  Kago  were  the  only  chiefs  who  were 
admitted  into  the  inner  court  without  first  obtaining  the 
King's  formal  permission.  Other  chiefs  were  admitted  by 
the  gatekeepers  through  the  first  and  second  gates,  but  had  to 
wait  in  the  third  courtyard  until  one  of  the  pages  had  gone 
to  announce  them  and  to  ask  whether  his  Majesty  would 
grant  them  an  interview.  Sometimes  they  were  kept  waiting 
for  an  hour,  if  the  King  happened  to  be  engaged  ;  he  never 
hurried,  and  his  subjects  had  to  wait  his  pleasure.  If  the 
page  returned  with  a  favourable  reply,  the  chiefs  were 
admitted  to  a  waiting-room  in  the  inner  courtyard.  In  this 
enclosure  they  might  be  kept  wating  for  hours,  sometimes  for 
a  whole  day,  before  the  audience  was  granted.  As  a  rule  the 
King  did  not  keep  the  Katikiro,  the  Kimbiigwe,  or  the  Kago 
waiting  more  than  a  few  moments,  because  he  knew  that  they 
must  have  come  on  important  business,  and  he  was  anxious 
to  know  how  things  were  going  on  in  the  country.  The  King 
had  his  secret  police,  of  whom  his  uncle  Sabaganzi  was  one, 
and  his  Mother's  guardian  (Masimbi)  was  another.  These 
two  men  were  permitted  to  carry  their  weapons  into  the 
King's  presence,  and  to  stand  while  they  greeted  him, 
the  reason  for  this  concession  being  that  they  were  nearly 


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VII  THE   KING 


209 


related  to  him,  and  also  that  they  were  required  to  be  always 
on  guard  and  ready  to  protect  the  King  or  his  Mother. 
Other  secret  servants  were  Mondo,  Mulere,  Nakasese,  and 
Wamutale,  whose  duty  it  was  to  find  out  what  was  passing 
in  the  country,  and  to  report  it  to  the  Katikiro,  who  would 
take  the  messenger  to  the  King. 

When  the  King  had  reigned  for  two  or  three  months,  he  went  The  ro 
to  hunt  a  leopard.     After  the  animal  had  been  killed,  the^""'^.' 

^  '  accessK 

carcass  was  brought  to  the  royal  enclosure  and  left  in  a  house 
for  the  night.  The  next  morning  the  King  came  and  tied 
two  cowry-shells  on  its  paws,  and  poured  a  little  beer  into  its 
mouth,  and  blew  over  the  carcass  ;  the  Kasiijti  then  took  the 
animal  and  skinned  it,  and  prepared  the  skin  for  the  royal 
rug.  The  flesh  of  the  leopard  was  eagerly  sought  by  the 
people,  who  boiled  it  for  the  sake  of  obtaining  the  fat,  which 
was  supposed  to  be  of  great  medicinal  value  when  mixed  with 
certain  herbs  ;  this  was  used  for  outward  application  only. 
The  skin  was  prepared  by  the  chiefs  Kasiri  (who  had  the  care 
of  the  throne)  and  Kiyukyeru  of  the  Civet  Clan  under  the 
directions  of  the  Kasuju.  When  it  was  ready  it  was  returned 
to  the  King,  who  then  had  it  stitched  to  a  lion's  skin  ;  this 
formed  the  royal  rug,  upon  which  he  stood  on  state  occasions. 
It  was  upon  this  rug  that  the  heirs  of  any  chief  placed  their 
cowry-shells  or  beads,  when  they  came  to  thank  the  King  for 
confirming  them  in  the  office.  Both  chiefs  and  peasants,  when 
they  entered  into  the  King's  presence,  knelt  to  address  him, 
and  no  one  was  ever  allowed  to  step  on  the  royal  rug  or  over 
it ;  to  have  done  so  would  have  merited  the  punishment  of 
instant  death. 

After  the  leopard  hunt  the  King  had  either  to  go  himself  Humai 
or  to  send  the  Kago  his  representative,  to  hunt  a  bushbuck.  ^^^fl^ 
After  the  animal  had  been  killed,  the  Kago  caught  a  man  and  invigoi 
took  him  before  the  King  by  night ;  the  King  speared  him 
slightly,  and  he  was  then  strangled ;    his  body  was  thrown 
into    a   papyrus   swamp,   so   that   it    might    never   be    dis- 
covered.    Another  ceremony   performed   about  this  time   to 
confirm  the  King  in  his  kingdom  was  to  catch  a  man,  bind 
him,  and  bring  him  before  the  King ;  the  latter  wounded  him 
slightly  with  a  spear,  and  he  was  then  put  to  death.     These 


Digitized  by  Microsoft® 


210 


THE   BAGANDA  chap, 


men  were  killed  to  invigorate  the  King.  Comnloners  were 
required  to  spear  an  ox,  which  was  killed  and  eaten,  when 
they  became  heirs  to  valuable  property. 

When  the  King  had  reigned  for  two  or  three  years,  two 
men  were  brought  before  him.  One  of  these  he  speared,  the 
other  was  spared.  The  wounded  man  was  killed  outside  the 
enclosure  by  the  main  entrance  ;  the  other  man  became 
assistant  to  the  chief  of  the  body-guard,  and  his  first  duty 
after  his  appointment  was  to  take  the  body  of  the  man  who 
had  been  killed,  and  throw  it  into  the  nearest  river. 
ony  The  next  important  event  in  the  life  of  the  King  was  his' 
'°"^  visit  to  Nankere  for  the  purpose  of  prolonging  his  life. 
Nankere  was  a  chief  of  the  Lung-fish  Clan  who  lived  to  the 
north  of  the  Busiro  district ;  he  was  never  permitted  to  see 
the  King,  except  on  the  occasion  when  he  performed  the 
ceremony  for  the  prolongation  of  the  King's  life.  When  the 
time  had  been  fixed  for  the  ceremony,  Nankere  selected  one 
of  his  own  sons  or,  if  he  had  no  son,  a  near  relation,  who  was 
then  fed  and  clothed  and  treated  in  all  respects  as  a  prince, 
and  was  taken  to  live  in  a  special  house  near  the  place  to 
which  the  King  had  to  go  for  the  ceremony.  After  the  youth 
had  been  guarded  and  feasted  for  a  month,  the  King  set  out 
from  the  capital  ;  on  the  way  he  stopped  at  a  temple  of 
Mukasa,  where  he  changed  his  clothing,  leaving  that  which  he 
was  wearing  in  the  temple  ;  he  also  left  behind  all  his  "anklets, 
and  did  not  put  on  any  others  until  he  obtained  new  ones  from 
Nankere.  When,  the  King  arrived  at  his  destination,  Nankere 
met  him  aiid  handed  him  a  gourd  of  beer,  the  King  giving 
Nankera  a  gourd  in  exchange.  The  King's  Mother  was 
present  to  see  her  Son  for  the  last  time.  Nankere 
addressed  them  both  ;  first,  he  told  the  King's  Mother  to  go 
and  build  her  house,  for  she  was  no  longer  to  hold  communi- 
cation with  her  Son,  since  he  was  now  of  age ;  next  he  turned 
to  the  King  and  said  :  "  You  are  now  of  age ;  go  and  live 
longer  than  your  forefathers."  Nankere's  son  was  now 
brought  in  ;  Nankere  took  him  by  the  hand  and  presented 
him  to  the  King,  who  passed  him  on  to  the  body-guard  ;  they 
took  him  outside,  and  killed  him  by  beating  him  with  their 
closed  fists.     The  muscles  from  the  back  of  the  body  of  the 


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VII  THE   KING 


211 


murdered  youth  were  removed  and  made  into  two  anklets  for 
the  King,  and  a  piece  of  skin  was  cut  from  the  body  to  make 
into  a  whip,  which  was  kept  in  the  royal  enclosure  for  special 
feasts.  The  body  was  thrown  upon  waste  land,  and  guarded 
against  wild  beasts,  but  not  buried.  When  the  ceremony  was 
concluded  the  King  returned  to  a  chief  Walusimbi  in  Busiro  ; 
on  the  way  thither  he  stopped  at  Baka,  seated  himself  under 
a  large  tree,  and  played  a  game  of  spinning  the  stones  from 
the  fruit  of  a  wild  fruit-tree.  This  game  is  usually  played 
by  two  children,  who  spread  a  plantain-leaf  on  the  ground  to 
obtain  a  smooth  surface,  and  spin  their  stones  at  the  same 
time ;  the  stone  which  strikes  the  other  and  knocks  it  down, 
without  falling  itself,  is  called  the  winner.  On  this  particular 
occasion  the  King  played  the  game  with  one  of  his  attend- 
ants. After  the  King  had  played  the  game  for  a  time,  food 
was  announced ;  the  King  then  went  to  Busuju,  had  his 
meal,  and  then  mounted  a  rock  to  survey  the  country 
from  the  top.  When  he  descended,  he  crossed  the  stream 
Nakibibe,  where  he  was  met  by  a  chief  Kidu  of  the  Mush- 
room Clan  who  conducted  him  to  his  wife  Naku.  Here  the 
King  planted  a  plantain-tree,  and  cut  some  grass,  which  he 
handed  to  his  wife  Naku,  who  was  a  member  of  his  party; 
and  Naku  told  some  of  her  maids  to  make  a  basket  from  it, 
while  they  were  on  the  way  to  the  chfef  Walusimbi.  A  little 
further  on  they  were  met  by  the  chief  Gunju,  from  whom  they 
inquired  the  way  to  Walusimbi' s  house,  and  he  conducted  them 
thither.  When  they  reached  their  destination,  they  approached 
the  house  from  the  back  ;  Walusimbi  called  out :  "  Who  is 
passing  at  the  back  of  my  house .' "  and  the  King  answered, 
in  a  meek  voice,  "  I  was  doing  so."  He  had  to  pay  Walusimbi 
nine  women,  nine  cows,  nine  goats,  and  nine  loads  of  bark- 
cloths  for  the  error  of  passing  by  the  back  premises. 
Walusimbi,  who  had  been  warned  of  the  King's  approach,  and 
was  prepared  for  his  coming,  had  placed  a  stool  outside  his 
fence,  and  had  covered  it  with  a  rug  made  of  a  lion's  and  a 
leopard's  skin  ;  he  had  also  placed  a  second  similar  rug  on  the 
ground,  upon  which  he  stood,  while  waiting  for  the  King. 
The  King  saluted  him,  and  they  exchanged  drinking  cups  ; 
this  done,  the  rest  of  the  party  returned  to  Baka,  while  the 

P    2 

Digitized  by  Microsoft® 


212  THE   BAGANDA  chap. 

King    again    played    the    spinning-game,    this     time    with 
Walusimbi.     In  the  evening    the  King  was  conducted  to  a 
house  in  a  garden,  named  iTw/w^^,  where  he  spent  the  night  ; 
the  chiefs  Kasnju,  Namyago,  and  Gunju  brought  a  stone  each 
for  the  fire-place,  and  a  sacred  meal  of  millet  was  cooked  and 
eaten  there.     In  the  morning  the  King  returned  to  the  tree 
near  Walusimbis  house,  to  play  the  game  again  ;  he  would 
call  for  the  fruit  stones  to  play  with,  and  whoever  ran  to  bring 
them  would  be  caught  and  speared  to  death  on  the  spot,  with 
the  object  of  giving  the  King  long  life.     The  King  next  went 
again  to  the  rock,  mentioned  above,  seated  himself  on  it,  and 
called  for  someone  to  bring  fire.     The  fire  was  kindled,  and 
the  King  cast  cowry-shells  into  it,  as  though  they  were  fuel ;  two 
chiefs,  the  Mugenia  and  the  Mubaja,  also  threw  cowry-shells 
into  the  fire,  until  the  chief  Nabuivama  came,  and  snatched 
them  away,  saying  :  "  What  do  you  mean  by  burning  cowry- 
shells  ?  "    The  King  then  moved  on  to  Kibibi.     Some  boys  had 
been   sent  on  in  advance  with   the   cooking-pots  which  had 
been  used  on  the  previous  night  for  preparing  the  royal  food. 
As  soon  as  the  King  saw  them,  he  asked  :  "  What    do  you 
mean  by  carrying  pots  in  front  of  me  and  soiling  my  path 
with  soot  from  pots  ?  "     His  attendants  at  once  ran  after  the 
boys,  dashed  the  pots  to  the  ground  and   broke  them,  and 
killed  as  many  of  the  boys  as  they  caught.     The  King  and 
his  train  passed  on  to  the  princess   Naluwenibi,   where  the 
King  stopped  until  the  anklets  made  from  the  muscles  of 
Nankere's  murdered  son  were  ready  for  him  to  wear ;  it  was 
the  princess  Naluwenibi Wc^a'^x'aA  to  superintend  the  making  of 
them.     When  they  were  finished,  they  were  put  on  the  King, 
and  the  party  then  proceeded  to  Kibibi,  where  the  King  took 
his  stand  upon  a  hillock,  saying :  "  I  want  a  hut  built  here,  go 
and  cut  the  grass  and  bring  the  materials."    The  man  who  first 
arrived  with  grass  was  caught  and  killed,  and  his  head  was 
placed  upon  the  top  of  the  hut.     The  King  entered  the  hut 
when  it  was  ready,  and  his  wife  Naku  cooked  him  a  meal 
there.     The  hut  was  called  Nakiis  hut,  and  was  afterwards 
kept  as  a  fetich  shrine  during  the  King's  lifetime.     During  the 
time  that  the  King  was  on  the  road  from  Nankere  to  Kibibi 
he  constantly  sent  messages  to  his  Mother  whom  he  had  left 


Digitized  by  Microsoft® 


vn  THE   KING  213 

behind  ;  he  now  sent  a  farewell-message  to  her  from  Kibibi,  as 
he  was  not  expected  to  meet  her  again.  From  Kibibi  he 
returned  to  his  court. 

From  time  to  time  it  was  customary  for  the  King  to  give  a  Feast  in 
feast  to  his  people  to  commemorate  his  accession.  After  he  ™™."^'=™- 
had  been  engaged  in  the  Nankere  ceremony,  he  made  a  feast  of  u'e" 
on  a  much  larger  scale  than  any  previous  one.  During  this  Accfssion 
feast,  Mutebi,  a  priest,  went  about  carrying  under  his  mantle 
the  whip  which  had  been  made  from  the  skin  of  Nankere's 
murdered  son;  any  person  whom  he  struck  with  it  had  to  pay 
either  nine  or  ninety  cowry-shells  (according  to  his  ability)  to 
the  goddess  Namulondo,  to  prevent  sickness  and  death 
from  falling  upon  him.  When  a  person  who  had  been  struck 
with  the  whip  went  to  pay  the  cowry-shells  to  Mutebi,  the 
latter  struck  him  on  the  shoulder  with  his  hand,  and  by  this 
means  removed  a  curse  which  the  whip  had  laid  upon  him 
and  which  deprived  him  of  generative  powers.  At  the  end  of 
the  feast  the  keepers  of  the  drums  removed  all  the  drums  but 
one,  Busemba,  which  they  left  as  though  they  had  forgotten 
it.  Someone  in  the  crowd  would  notice  the  apparent  over- 
sight, and  would  bring  the  drum  after  the  drummers,  saying  : 
"  You  have  left  one  behind  "  ;  this  person  was  caught  and 
killed,  and  the  bones  from  his  upper  arm  were  made  into 
drum-sticks  for  that  particular  drum.  The  custom  is  said  to 
have  its  origin  in  the  following  story  :  King  Tembo  killed 
Kimera  in  the  forest,  and  the  ghost  haunted  the  King  and 
wished  to  be  avenged  on  him.  To  appease  the  ghost,  Tembo 
made  a  drum,  and  directed  that  the  sticks  used  for  beating  it 
should  be  the  bones  of  a  human  being,  and  the  story  adds 
that,  when  the  bones  had  been  provided,  the  ghost  of  Kimera 
was  quieted.  The  ceremony  of  leaving  the  drum  behind,  and 
slaying  the  man  who  fetched  it,  was  called  "  The  remembrance 
of  Busemba!'  This  particular  drum  was  only  brought  out 
once  during  the  reign  of  a  king,  and  was  kept  covered  from 
the  time  it  was  used  until  the  next  king's  reign.  Mutebi 
occasionally  went  into  the  King's  presence  dressed  in  a 
mantle  of  cow-hide,  which  covered  his  body  from  neck  to  foot. 
Under  his  robe  he  concealed  at  such  times  the  arm-bones  of 
the  man  who  had  been  killed  for  Busemba.     As  he  stepped 


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214  THE    BAGANDA  chap. 

before  the  King,  he  quickly  produced  the  bones,  and  shook 
them  before  the  Xing,  then  quickly  hid  them  again.  He  re- 
peated this  action,  and  then  walked  slowly  away,  and  restored 
the  bones  to  their  proper  place.  They  were  decorated  with 
cowry-shells  and  small  bells,  which  sounded  as  he  shook  them. 

The  A  list  of  the  Kings. 

Kings  of         J    Kintu  is  said  to  have  been  the  first  King  of  Uganda ; 

King         many  legends  gather  round  him,  for  he  was  supposed  to  be 

Kmtu.  descended  from  the  gods.  He  married  a  woman  named 
Nambi,  of  the  Colobus  Monkey  Clan.  Tradition  says  that  he 
lived  alone  for  some  time,  and  that  this  woman  was  then  given 
him  by  the  god  Gulu  out  of  compassion.  Further,  tradition 
runs  that,  when  he  was  an  old  man,  he  went  into  the  forest 
and  disappeared.  As  it  was  unlawful  to  say  that  the  King  was 
dead,  the  chiefs  said  that  he  had  disappeared.  The  burial 
took  place  secretly,  a  pit  was  dug  behind  the  enclosure  of  the 
house,  and  the  body  of  Kintu  wrapped  in  a  cow-hide  was 
placed  in  it,  and  left.  No  earth  was  thrown  into  the  pit,  but 
thorns  were  put  round  it  and  over  the  body,  as  a  protection 
against  wild  animals,  and  the  medicine-man  visited  the  grave 
from  time  to  time,  until  he  was  able  to  work  the  jawbone 
away.  He  then  took  the  bone,  and  after  cleansing  and 
decorating  it,  he  put  it  in  the  temple  which  was  built  on  the 
Magongo  hill  in  Singo.  Rain  gradually  filled  in  the  grave  by 
washing  in  the  sides,  and  no  further  notice  was  taken  of  it, 
except  that  all  persons  were  prevented  from  walking  near  it. 
Only  members  of  the  Lion  Clan  might  approach  the  place. 
In  the  garden  Nono,  where  the  temple  stands,  no  animal  or 
fowl  may  be  killed  ;  if  they  wish  to  kill  an  animal,  the  people 
take  it  away  to  Daja,  the  next  garden  on  the  same  hill,  kill  it 
there,  and  bring  the  meat  back  to  cook  it.  No  one  except 
the  priest  if  he  died  in  office,  or  the  owner  of  the  hill,  might 
be  buried  at  Daja ;  and,  if  any  man  committed  adultery 
there,  he  left  the  place  for  a  year,  fearing  that  otherwise  he 
would  die,  because  of  the  anger  of  the  ghosts  of  Kintu  and 
his  son. 

KingCttfe.  2.  Cwa,  Kintu's  son,  succeeded  him.  He  also  is  reported 
to  have  been  lost,  when  quite  an  old  man,  in  the  plains  of 
Davula  to  the  north-west  of  the  country. 


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VII  THE   KING  3IS 

3.  Kimera,  the  grandson  of  Cwa  and  son  of  Kalimera,  King 
succeeded  his  grandfather.  His  mother  was  a  wife  of  Wunyi,  ^^'"""'O" 
King  of  Bunyoro,  who  committed  adultery  with  prince 
Kalimera,  when  the  latter  was  on  a  visit  to  Bunyoro.  The 
legend  runs  that,  when  Kalimera  saw  he  was  in  trouble,  he 
pretended  to  have  been  recalled  by  his  father,  and  fled  from 
the  anger  of  Wunyi,  but  on  reaching  the  border  of  Uganda 
he  died.  In  the  meantime  Wanyana,  the  wife  of  Wunyi,  was 
discovered  to  be  with  child,  but  was  saved  from  the  King's 
wrath  through  the  stratagem  of  a.  medicine-man  Mulegeya. 
This  man  claimed  to  have  been  sent  by  a  god  to  tell  Wunyi 
that,  if  he  should  hear  of  the  misconduct  of  one  of  his  wives,  he 
should  not  kill  her,  but  should  banish  her  from  the  enclosure  4 
and  when  the  child  was  born,  he  should  order  it  to  be  thrown 
into  a  clay  pit.  Accordingly  when  Wanyana's  condition  was 
discovered,  she  was  sent  out  of  the  royal  enclosure,  and  when 
she  gave  birth  to  her  child,  it  was  taken  and  put  into  a  clay 
pit.  The  child  was,  however,  rescued  by  Sedagala,  the  potter, 
who  took  it  away,  but,  as  he  was  unable  to  nurse  it,  he  handed 
it  over  to  Mugema,  whose  wife  nursed  it  and  brought  it  up. 
For  this  reason  Mugema  received  the  honour  of  being  called 
the  King's  Father,  and  held  the  hereditary  chieftainship  of 
'  Mugema,'  or  '  Katikiro  of  the  dead.'  Kimera  was  invited  to 
come  to  Uganda,  as  soon  as  the  Baganda  heard  of  his  exist- 
ence, and  was  crowned  King.  The  country,  however,  had  an 
interregnum,  of  some  years  from  the  death  of  Cwa  to  the 
crowning  of  Kimera,  during  which  time  it  was  governed  by  a 
Prime  Minister.  When  Kimera  came  to  Uganda  his  Mother 
accompanied  him,  but  she  did  not  enter  the  capital  at  once, 
because  she  was  wearied.  A  hut  was  therefore  built  for  her, 
and  she  was  left  to  rest  in  the  country.  The  hut  was  called 
Lusaka,  and  this  became  the  official  name  of  the  site  where 
the  King's  Mother  resided.  After  Kimera  had  reigned  for 
some  years,  he  heard  of  the  wealth  of  the  Basoga ;  he  there- 
fore sent  an  expedition  under  his  son  Lumansi  to  plunder 
and  rob  them.  On  the  way  to  Busoga  Lumansi  fell  ill  and 
died,  leaving  a  young  son  named  Tembo.  When  Tembo 
grew  up,  his  mother  represented  to  him  that  his  father  had 
been  killed  by  Kimera,  his  grandfather,  and  she  worked  upon 


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2i6  THE   BAGANDA  chap. 

his  feelings  to  such  an  extent  that  the  youth  sought  an 
opportunity  to  kill  Kimera.  For  months  he  watched,  but 
could  not  find  the  opportunity,  until  one  day  when  the  King 
was  out  hunting  bushbuck,  and  was  separated  from  his  guard, 
Tembo  came  up  behind  him,  struck  him  on  the  back  of  the 
head  with  a  heavy  club,  and  killed  him.  He  gave  out  that  it 
was  an  accident,  that  he  had  aimed  at  the  animal,  but  had 
missed  it  and  struck  the  King.  Kimera's  body  was  interred  at 
Kanzizo  Emulume,  and  the  temple  for  the  jawbone  was 
built  on  the  hill  of  Lunyo. 

King  4.  Tembo,   the   grandson  of  Kimera,  was   next   crowned 

Tembo.  King.  Some  time  after  he  had  ascended  the  throne,  he  sent 
two  of  his  children,  a  son  and  a  daughter,  to  be  servants  to 
one  of  the  gods.  The  son  Kigala  soon  became  so  enamoured 
of  his  sister  Nakibanja  that  he  married  her,  and  she  gave 
birth  to  twins  ;  at  the  place  where  she  first  felt  the  birth- 
pains,  the  river  Lumansi  sprang  forth,  and  at  the  place  where 
she  subsequently  gave  birth  to  the  twins,  there  sprang  forth 
the  two  rivers,  Mayanja  and  its  twin-spring  Mayanja  the  Less. 
Later  on  Tembo  became  insane,  and  it  was  found  impossible 
to  cure  him,  until  someone  suggested  taking  him  to  the  chief 
Nanke)-e.  Here  he  derived  benefit  from  a  human  sacrifice, 
and  from  the  anklets  made  out  of  the  sinews  of  a  man  of 
the  Lung-fish  Clan ;  this  was  said  to  be  the  origin  of  the 
prolongation-of-life  ceremonies.  When  Tembo  died,  he  was 
buried  at  Katikamu  ;  and  the  temple  where  his  jawbone  was 
preserved  was  erected  in  Busiro. 

King  5.  Kigala,   the   son  of  Tembo,  was  next  crowned    King. 

igaa.  ^ft-gj.  he  had  reigned  for  some  time,  his  brother  Lutimba 
raised  a  rebellion  which  took  long  to  quell.  The  sons  of 
Kigala  at  last  succeeded  in  routing  Lutimba  ;  the  latter  fled 
into  a  garden  where  Kigala  had  placed  a  fetich,  and  this  killed 
him.  Kigala  reigned  until  he  reached  an  advanced  age,  when 
he  abdicated  in  favour  of  his  son  Kiimba. 

J^irs  6.  Kiimba,  the  son  of  Kigala,  only  reigned  for  a  short  time. 

He  fell  ill  and  died,  and  his  temple  was  built  on  Sentema 
hill. 

Thereupon  Kigala,  the  father  of  Kiimba,  left  his  retirement 
and   again  occupied  the  throne   until  at  length   he  died    in 


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VII  THE   KING  217 

extreme  old  age.  When  he  was  unable  to  understand  what 
was  being  said  to  him,  his  wives  are  said  to  have  played  all 
kinds  of  tricks  on  him,  and  to  have  robbed  him  on  every  side. 
He  was  buried  at  Manja,  and  his  temple  was  built  at  Damba. 
His  medium,  when  possessed,  acted  the  part  of  an  old  man  and 
allowed  his  saliva  to  run  down  his  chin  and  beard. 

7.  Kaima,   the    grandson   of    Kigala,    then    came   to   the  King 
throne,  since  the  people  refused  to  have  his  father  Wampamba  ^^*""^- 
to  reign  over  them,  because  he  had  married  a  woman  of  his 
mother's  clan.     Kaima  went  in  person  to  war  in  Budo,  where 

his  army  was  defeated,  and  on  the  way  back  he  himself  died. 
He  was  buried  on  the  hill  of  Kibone,  and  his  temple  was 
built  on  the  hill  of  Kongoje. 

8.  Nakibinge,  the  son  of  Kaima,  was  chosen  to  succeed  his  King 
father,  but,  while  he  was  still  carrying  out  the  mourning  cere-  j^j^  '" 
monies  for  his  father,  Juma  Kyabainza  demanded  of  him  the 
throne,  saying  that  their  fathers  had  agreed  to  the  arrangement 
that  Juma  should  be  King,  and  that  Nakibinge  should  inherit 

a  small  estate  from  Juma's  father.  Nakibinge  accordingly 
had  to  postpone  the  mourning  ceremonies,  and  to  fight  for  his 
throne.  In  the  first  battle  he  was  routed  and  had  to  flee  to 
Bulungugi  Island,  but  he  soon  rallied  his  forces  and  drove 
Juma  into  Bunyoro.  One  of  his  medicine-men  then  came 
to  him  and  advised  him  to  go  to  Magongo  and  consult 
his  forefather  Kintu  about  the  war  with  his  cousin  Juma. 
Kintu  directed  Nakibinge  to  send  for  Kibuka,  who  was  on 
the  Islands  of  the  Lake,  and  to  procure  his  help  against 
the  Banyoro.  He  acted  on  this  advice  and  sent  for 
Kibuka,  who  came  and  fought  against  the  Banyoro,  but 
both  Kibuka  and  Nakibinge  were  killed  in  battle.  Some 
years  later  the  body  of  the  King  was  recovered,  through  a 
peasant  finding  a  spear  which  was  recognised  as  that  of 
the  late  King ;  the  man  was  about  to  be  killed  for  being 
in  possession  of  it,  but  he  explained  how  he  came  by  it, 
and  took  the  people  to  the  place  where  he  had  found  it. 
There  they  discovered  the  body  of  the  King  in  a  pit ;  so  they 
removed  it  and  built  a  temple  for  it  on  the  hill  of  Kongo. 

9.  The  next  King  was    Mulondo.     When  Nakibinge  was  King 
killed,  his  children  were  still  too  young  to  reign  ;  one  of  them 


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2i8  THE   BAGANDA  chap. 

Mulondo,  was,  however,  chosen  to  be  King  and  was  guarded 

by  his  subjects,  while  the  Katikiro  acted  as  regent,  until  the 

boy  was  old  enough  to  take  over  the  government.     A  stool 

was  made  by  the  people  for  the  King,  because  he  was  so 

small,  and  could  not  be  seen  in  the  court  when  sitting  on  the 

usual  rug;  this  stool  was  the  first  of  which  we  have  any  record 

in  the  country.    When  Mulondo  died,  he  was  buried  on  Gombe 

hill,  and  his  temple  was  built  on  Mitwebiri.     He  was  the  first 

King  whose  body  was   properly  embalmed  and   placed   in   a 

house  and  left  there. 

King  10.  On    the    death    of   Mulondo,    his    brother    Jemba   was 

Jtmba.       crowned.     It  was  he  who  first  ordered  that  the  King's  wives 

who  had  children  by  him  should  at  death  be  buried  in  the 

King's  private  estate  in  Busiro.    When  he  died,  he  was  buried 

on  Gombe  hill,  and  his  temple  was  built  on  the  hill  of  Mubango. 

King  II.  On  the  death  of  Jemba,  his  brother  Suna  became  King, 

^""'^  ^-      who  lived  to  a  great  age.     He  was  buried  on  Gombe  hill,  and 

his  temple  was  built  on  the  hill  of  Jimbo. 
King  12.  On  the  death  of  Suna,  Sekamanya,  the  son  of  Mulondo, 

Seka-         became  King.     He  was  much    attached   to  his  mother,  and 

manya.  ° 

would  not  allow  her   to  retire   from   his   court   according  to 
custom.     His  reign  was  uneventful ;  he  was  buried  at  Gombe, 
and  his  temple  was  built  on  Kongoje  hill. 
King  13-  On  the    death   of  Sekamanya,  his   cousin    Kimbugwe 

Kim-  ascended  the  throne.  Some  months  later  Prince  Katerega, 
the  son  of  Sekamanya,  having  had  twins  born  to  him,  went  to 
conduct  the  birth-ceremonies  in  the  presence  of  Kimbugwe  ; 
he  took  with  him,  however,  another  wife,  and  not  the  mother 
of  the  twins,  because  the  latter  was  lame  and  unable  to  walk. 
Kimbugwe  questioned  him  about  his  wife,  and  asked  why  the 
real  mother  of  the  twins  had  not  been  brought.  This  annoyed 
Katerega  so  much,  that  he  would  not  complete  the  ceremonies, 
but  threw  the  objects  used  in  the  ceremonies  away  into  a 
swamp,  consulted  a  medicine-man,  secured  some  fetiches  from 
him,  and  made  war  on  his  cousin.  During  the  battle  which 
ensued  Kimbugwe  came  out  of  the  enclosure,  to  see  how  the 
fight  was  proceeding,  and  as  he  did  so,  an  insect  lighted  on 
him,  which  was  said  to  have  been  sent  by  the  fetich  of 
Katerega.     The  King  fell  down  and  died ;  and  when  his  people 


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VII  THE   KING  219 

heard  that  he  was  dead,  they  fled,  leaving  Katerega  in 
possession  of  the  field.  The  body  of  Kimbugwe  was  not 
buried,  but  was  left  in  the  house  outside  which  he  died,  and 
no  temple  was  built  for  him. 

14.  Katerega  the  son  of  Sekamanya,  succeeded  Kirnbugwe  King 

as  King.     When  he  died,  he  was  buried  at  Gombe,  and  his  ^^'^^'^'^s^- 
temple  was  built  on  Mitwebiri  hill. 

15.  Mutebi,   the   son   of  Katerega,   succeeded   his   father.  King 
During  his  reign  two  of  his  principal  chiefs,  M^ikwenda  and  ™"''="'- 
Kajtibi,  rebelled  and  were  driven  out  of  office  and   killed. 
Kasufu  succeeded  to  Kajubi's  office.     Mutebi  lived  to  a  great 

age  ;  he  was  buried  at  Gombe,  and  his  temple  was  built  on 
Kingoja  hill. 

16.  Juko,  Mutebi's  brother,  succeeded  him.  It  was  Juko  King 
who  angered  a  medicine-man,  because  the  latter  had  given  ■'"'"■ 
one  of  the  little  princes  an  amulet  and  the  King  rebuked  him 

for  doing  so.  The  medicine-man  avenged  himself  by  com- 
manding the  sun  to  fall,  whereupon  darkness  reigned,  until 
one  of  the  King's  wives  suggested  to  him  that  he  should  send 
for  the  god  Wanga  who  lived  on  Sese  Island.  The  god  came, 
and  restored  the  sun  to  its  place,  and  it  gave  light  again.  It 
was  during  this  reign  that  Kayemba,  the  King's  brother,  took 
a  woman  to  wife  contrary  to  the  advice  of  the  priests,  with 
the  result  that  a  child  was  born  of  the  union  without  arms  or 
legs.  This  was  said  to  be  the  incarnation  of  Kaumpule,  the 
plague  god.  The  priests  advised  Kayemba  to  build  the  god 
a  temple  in  the  Bulemezi  district,  and  this  he  did.  The  King 
was  warned  not  to  look  towards  the  temple,  when,,he  went 
out  of  his  house,  upon  pain  of  death.  For  some  years  he 
observed  the  restrictions,  but  one  day  he  neglected  it,  and  in 
consequence  died.  He  was  buried  at  Gombe,  and  his  temple 
was  built  on  Bujuko  hill. 

17.  Kayemba  became  King  on  the  death  of  his  brother  King 
Juko.     He  reigned  for  a  number  of  years,  but  no  events  of  I'^ayembr'. 
importance  marked  his  reign.     He  was  buried  at  Gombe,  and 

his  temple  was  built  at  Lunyo. 

18.  Tebandeka,  the  son  of  Mutebi,  was  next  crowned  King.  King 
During  the  first  part  of  his  reign  the  children  born   to  him  ^eka." 
died  in  infancy.     He  therefore  consulted  a  priest,  who  told  him 


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Ndaula. 


220  THE   BAGANDA  chap. 

that  this  was  due  to  the  neglect  of  the  "Twin"  (Mulongo) 
of  his  father.  Accordingly  Tebandeka  had  it  decorated  and 
taken  back  to  the  temple.  The  evil  was  thus  removed  from 
his  children,  so  that  those  born  subsequently  grew  up  strong 
and  healthy.  When  the  priests  saw  the  result,  they  demanded 
large  sums  in  payment  for  their  services,  which  so  annoyed 
the  King,  that  he  sent  and  ordered  all  the  temples  of  the  gods 
to  be  robbed  and  burned  down.  He  then  fled  into  the  forest, 
and  remained  there  in  hiding.  When  at  length  his  subjects 
found  him  and  brought  him  back  to  his  capital,  he  was  dis- 
covered to  be  possessed  by  the  spirit  of  the  god  Mukasa,  and 
to  be  able  to  give  oracles.  A  test  was  made  by  the  people 
to  see  whether  he  was  possessed  by  the  god  or  by  some 
ghost ;  and  when  it  was  proved  that  he  was  possessed  by 
Mukasa,  the  people  built  a  new  enclosure  for  him,  where  he 
lived  and  died.  He  was  buried  at  Gombe,  and  his  temple 
was  built  on  Bundeke. 
King  19.  Ndaula,  the  son  of  Juko,  reigned  next  in   order.     He 

stipulated  on  ascending  the  throne  that  he  should  not  be  made 
the  medium  of  Mukasa ;  accordingly  the  people  appointed. 
Juma,  one  of  Tebandeka's  sons,  to  be  priest,  and  gave  him  his 
father's  fetiches ;  from  that  time  onwards  one  of  Juma's 
descendants  has  always  been  priest,  instead  of  the  reigning 
king.  Whenever  a  new  king  came  to  the  throne,  a  new  prince 
was  made  priest,  who  was  given  charge  of  the  fetiches,  and 
succeeded  to  the  estates  of  Juma,  while  the  former  priest 
retired  into  private  life.  Ndaula  on  his  accession  was  suffering 
from  an  inflammation  of  the  eyes  which  none  of  the  medicine- 
men could  cure.  At  length  one  of  them  said  that  he  would 
cure  the  King,  on  condition  that  the  latter  followed  out  his 
instructions  ;  he  was  to  use  no  other  medicine  but  his  own 
for  a  few  days,  and  then  to  go  and  hide  in  the  forest ;  and 
the  man  who  made  his  whereabouts  known  was  to  be  killed. 
The  King  agreed  to  the  conditions,  and  after  using  the 
medicine  for  a  few  days,  went  away  suddenly  and  secretly, 
so  that  his  chiefs  could  not  discover  whither  he  had  gone. 
At  length  a  hunter,  Siroganga,  saw  him,  and  told  the  Kati- 
kiro  that  he  had  done  so ;  but  he  would  not  mention  the 
place  until  he  was  examined  by  torture ;  he  then  took  the 


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VII  THE   KING 


221 


people  to  the  spot  where  the  King  was.  The  King  was  angry 
with  Siroganga  for  betraying  his  hiding-place,  and  killed  him, 
but  in  doing  so  he  really  fulfilled  the  conditions  of  the 
medicine-man,  and  was  restored  to  health.  Ndaula  lived  to 
a  great  age,  and  at  death  was  buried  at  Merera  ;  his  temple 
was  built  on  Musaba  hill. 

20.  Kagulu,  the  son  of  Ndaula,  succeeded  his  father  in  the  King 
kingdom.     When  he  had  reigned  for  a  short  time,  he  sent  and  ^^S"!"- 
killed  Musanje  Goloba,  his  half-brother,  because  the  latter  had 

so  injured  his  brother  Luyenje,  when  wrestling,  that  he  died. 
Musanje  left  four  sons  named  Mwanga,  Namugala,  Kyabagu, 
and  Kayondo.  The  King  further  killed  the  Miigema  Sentongo, 
which  was  against  all  precedent,  because  the  Mugema's  person 
was  held  to  be  sacred,  and  even  to  depose  him  was  thought  to 
be  a  serious  offence.  Another  instance  of  Kagulu's  cruelty  was 
that  he  made  some  spiked  ring-chains,  which  he  called  mats, 
and  when  people  came  to  him  to  have  their  cases  tried,  or  to 
visit  him,  he  ordered  them  to  kneel  upon  the  spiked  rings  ; 
then  if  they  did  not  go  down  on  their  faces,  or  if  their 
greeting  in  any  way  displeased  him,  he  had  them  speared  to 
death.  For  this  reason  people  refused  to  visit  him,  and  all  the 
chiefs  rebelled.  One  of  the  princesses,  Ndege  Nasolo,  fled 
from  her  brother,  taking  with  her  the  sons  of  Musanje.  Her 
first  intention  was  to  go  to  Bunyoro,  to  save  the  princes 
from  the  King's  cruelty,  but  on  the  way  a  chief,  Mawuba, 
made  blood-brotherhood  with  the  princes  Mwanga,  Namugala, 
Kyabagu,  and  Kayondo,  and  promised  to  protect  them  ;  he 
collected  an  army,  and  after  propitiating  the  gods  attacked 
the  capital.  Kagulu  fled,  because  the  people  refused  to  fight 
for  him  ;  he  was  unable  to  raise  even  a  small  army.  After 
wandering  about  for  some  time,  he  was  caught  in  the  Kyagwe 
district  by  the  princess  Ndege,  who  had  him  drowned  in  the 
Lake  Victoria  Nyanza. 

21.  Kikulwe,  the  son  of  Ndaula  and  half-brother  to  Kagulu,  King 
was  the  next  king.  When  he  was  established  in  his  kingdom,  he 
ordered  the  people  to  catch  as  many  members  of  the  Elephant 
Clan  as  possible,  because,  in  accordance  with  princess  Ndege's 
orders, they  had  killedKagulu.  Thereupon  manyof  its  members 
disowned  their  clan,  and  joined  other  clans,  in  order  to  escape 


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222  THE    BAGANDA  chap 

the  King's  anger.  Years  afterwards  Kikulwe  discovered  that 
the  people  were  devoted  to  prince  Mawanda,  his  brother  ;  he 
feared  that  they  would  raise  a  rebellion  and  drive  him  from 
the  throne,  so  he  determined  to  put  Mawanda  to  death.  To 
this  end  he  caused  a  pit  to  be  dug  in  one  of  the  houses  in  the 
royal  enclosure,  spiked  it  at  the  bottom,  and  covered  it  with 
small  sticks  and  grass.  He  then  sent  for  Mawanda  to  come 
and  see  him.  One  of  the  King's  gatekeepers  advised 
Mawanda  of  the  pit,  and  told  him  he  would  mark  it  by 
putting  his  stick  over  it ;  so  when  prince  Mawanda  entered  the 
, house  he  walked  round  the  pit,  and  seated  himself  on  the 
other  side.  The  King  became  afraid  of  one  who  had  such 
insight  as  to  avoid  his  trap,  and  he  fled  when  he  found  that 
his  plot  was  discovered.  Prince  Mawanda  armed  himself, 
collected  his  retainers,  raised  an  army,  and  fought  Kikulwe, 
who  was  routed  and  fled,  while  Mawanda  was  crowned  in  his 
stead.  When  Kikulwe  died,  he  was  buried  in  Busiro,  and  his 
temple  was  built  on  Katiti  hill. 
King  22.  Mawanda,  who  was  also  a  son  of  Ndaula,  reigned  after 

Mawanda  j^jg  brother  Kikulwe.  He  went  about  his  kingdom,  visiting 
most  districts,  and  he  also  went  to  war  in  person  against 
Busoga,  of  which  he  subdued  a  great  part.  It  was  he  who 
gave  the  Rat  Clan  the  right  to  enter  freely  the  royal  enclosure, 
because  one  of  their  number  saved  his  mother,  when  Ndaula 
had  ordered  her  to  be  put  to  death,  because  she  coughed 
while  serving  his  food.  Nkalubo,  the  man  who  was  sent  to 
execute  the  order,  saved  the  woman,  because  he  saw  that  she 
was  with  child,  and  he  had  one  of  his  own  women  put  to 
death  instead.  When  the  child  was  born,  and  when  it  proved 
to  be  a  son,  Ndaula  was  infornied,  and  he  was  so  pleased  that 
he  gave  the  Rat  Clan  the  office  of  Sebiigwawo  as  their  in- 
heritance ;  he  also  made  blood-brotherhood  with  Nkalubo, 
and  asked  him  to  bring  his  sons  to  be  the  King's  special  body- 
guard, and  he  made  this  a  pernianent  office  for  them.  Tradition 
says  that  Mawanda  and  the  Queen  were  sent  for  by  the  ghost 
of  Kintu,  the  first  king  of  Uganda,  to  go  to  his  temple  on 
Magongo  hill  in  Singo,  and  were  about  to  have  an  interview 
with  him,  when  a  chief  named  Namutwe,  of  Kyagwe,  came  up, 
contrary  to  orders,  and  Kintu  seeing  him  fled  away  and  was 


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VII  THE   KING  223 

not  seen  again.  The  chief  Namutwe  was  liilled  by  the  Queen, 
because  he  had  followed  them  contrary  to  their  wishes  and 
express  orders,  and  had  thus  prevented  them  from  having 
the  interview  with  Kintu.  From  that  time  forward  the 
chief  Namutwe  has  worn  small  bells  on  his  legs  or  garment, 
so  that  he  can  be  heard  when  he  enters  a  room.  Later 
on  in  his  reign  some  person  came  to  Mawanda  with  a 
lying  message  to  the  effect  that  one  of  the  old  kings  had 
risen  from  the  dead,  and  was  coming  to  fight  him.  The  King, 
who  had  previously  issued  orders  that  no  war  drum  was  to  be 
sounded,  sent  the  chief  of  Bulemezi  to  collect  an  army  to 
fight  against  the  prince  who  had  risen.  When  Kaiigwao, 
the  chief  of  Bulemezi,  was  collecting  his  army,  another  chief, 
Sengoba,  reproved  him  for  beating  the  drum,  attacked  him 
when  he  refused  to  desist,  and  wounded  him  and  several 
other  chiefs.  All  these  men  died  from  the  effects  of  their 
wounds,  and  all,  when  dying,  made  a  threat  that,  if  a  king 
sent  any  messenger  to  their  country  residence  again,  their 
ghosts  would  haunt  and  kill  that  king.  For  this  reason  the 
chiefs  residence  in  Bulemezi  has  never  been  visited  by  a 
king's  messenger  since  that  time ;  the  messenger  stops  at  a 
river,  and  sends  for  the  chief  to  come  to  him  to  receive  the 
King's  message.  For  the  same  reason,  whenever  the  King  sends 
to  rob  the  neighbouring  places,  the  people  are  safe,  if  they  can 
escape  and  remove  their  possessions  across  the  river  to  the 
chief's  residence.  Towards  the  close  of  Mawanda's  reign,  the 
princes  Namugala,  Mwanga,  Kyangu,  and  Kayondo  rebelled 
against  him,  when  he  ordered  them  to  do  some  work.  They 
had  a  fetich  named  Budo,  m'ade  by  a  medicine-man,  residing 
on  the  Sese  Island,  who  told  them  that  the  prince  who  stood 
upon  the  fetich  would  become  king,  and  that  no  one  could 
resist  or  repel  him.  They  therefore  rebelled  against  Mawanda, 
drove  him  from  his  throne,  and  one  of  their  partisans  killed  him. 

23.  Mwanga,  the  son  of  Prince  Musanje,  was  then  made  King 
King,  but  he  reigned   for  a  few  days  only,  because  he  was  Mwang 
generally  disliked.     He  was  persuaded  to  kill  a  child  of  his 
father-in-law,  who  in  revenge  for  the  murder  killed  the  King, 
and  fled  and  hid  himself     Mwanga  was   buried    in  Busiro, 
and  his  temple  was  built  on  Kavumba  hill. 


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224  THE   BAGANDA  chap 

King  24.  Namugala  was  the  next  King  chosen,  but  his  reign   was 

cala  "  short.  His  brother  Kyabagu  was  angry  with  him  for  not 
putting  to  death  the  chief  who  had  killed  King  Mawanda  ; 
Namugala,  however,  refused  to  do  so,  because  he  had  made 
blood-brotherhood  with  this  chief.  He  therefore  abdicated 
in  favour  of  his  brother  Kyabagu. 
King  25.  Kyabagu    was  the    brother    of  Namugala  and  son  of 

>'^  *S"-  Musanje.  He  put  the  chief  Mutamanyangamba  to  death  for 
killing  his  uncle.  King  Mawanda.  The  result  was  that  the 
ghost  of  the  chief  haunted  him  and  caused  him  endless  troubles 
until  he  had  it  caught  by  the  medicine-men.  These  men 
complained  later  on,  because  the  King  made  a  feast  on  his 
restoration  to  health,  and  invited  the  common  people,  as  well 
as  themselves.  Kyabagu,  therefore,  ordered  the  priests  and 
the  medicine-men  to  be  killed,  and  destroyed  some  of  the 
temples.  This  provoked  the  anger  of  the  god  Mukasa,  and  he 
sent  a  plague  of  rats  which  bit  and  killed  numbers  of  the 
King's  wives.  The  King  was  forced  to  make  restitution  to 
the  gods,  and  to  rebuild  their  temples,  before  the  plague  was 
stopped.  Kyabagu  went  to  war  in  Busoga  some  years  after- 
wards, and  decided  to  remain  there  ;  he  wished  to  have  earth 
taken  from  Uganda  into  Busoga,  in  order  to  join  the  kingdoms. 
The  Mugema,  when  he  sent  for  the  earth,  was  not  allowed  by 
the  people  to  take  it  from  Uganda  ;  so  Kyabagu  was  angry 
with  him  and  expelled  him  from  his  office,  because  he  had  not 
carried  out  his  instructions.  After  this  Kyabagu's  herdsmen 
left  their  cattle  to  wander  and  eat  up  the  crops  in  the  garden 
of  prince  Sekafuwa,  the  King's  son.  The  prince  became 
angry,  and  warned  the  herdsmen  three  times  to  keep  watch 
over  the  animals  ;  no  notice  was  taken  of  the  warning,  so 
when  one  particular  animal  came  into  the  garden  again,  the 
prince  caught  and  killed  it,  and  sent  a  portion  of  the  meat  to 
his  Mother.  When  the  King  heard  what  his  son  had  done, 
he  was  enraged  ;  he  killed  Sekafuwa's  mother,  threw  her 
body  down  in  the  road,  and  then  summoned  the  princes  to 
come  and  see  him.  While  they  were  on  their  way  to  the 
King,  Sekafuwa,  who  was  in  front,  saw  the  dead  body 
lying,  and  when  he  came  up  to  it,  he  recognised  it  as  that  of 
his  mother.     Full  of  indignation  he  returned  home,  collected 


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VIT  THE   KING 


225 


an  army,  fought  against  his  father,  and  killed  him.  Kyabagu's 
remains  were  taken  to  Busiro  and  buried  there,  and  his  temple 
was  built  on  Gombe  hill. 

26.  After  the  death  of  Kyabagu  his  son  Junju  was  made  King 
king.     Soon  after  he  had  been  elected,  one  of  the   princes  J""J"- 
rebelled,  and  would  have  killed  the  King,  had  not  his  brother 
Semakokiro  come  to  his  rescue  and  killed  the  rebel.     Junju 
conquered  the  whole  of  Budu  and  added  it  to  Uganda.     He 

was  eventually  killed  by  his  brother  Semakokiro,  in  revenge 
for  the  death  of  one  of  his  wives,  who  was  pregnant  at  the 
time  of  her  death ;  she  had  refused  the  King's  overtures  of 
marriage,  so  he  put  her  to  death.  Semakokiro  then  left  the 
country  in  anger,  lived  for  a  time  in  a  forest  where  he  raised 
an  army,  and  when  he  was  strong  enough,  he  attacked  his 
brother  and  killed  him.  Junju  was  buried  on  Merera  hill,  and 
his  temple  was  built  on  Luwanga  hill. 

27.  Semakokiro,    the    brother    of  Junju,    and    the    son    of  King 
Kyabagu,  succeeded    Junju.     He  reigned    many    years,  and  kokiro. 
moved  his    capital  many  times.     He  was  the  first  King  to 
introduce  cotton-goods  into  the  country,  but  during  his  reign 
their    use   was    restricted    to  princes,  and    even    chiefs  were 
prohibited  from  wearing  them.     He  was  a  wealthy  King,  and 

had  many  huntsmen  who  brought  in  much  ivory,  with  which 
he  traded  to  the  south  of  the  Lake,  buying  in  exchange 
cotton-goods  and  cowry-shells.  His  father  Kyabagu  had 
been  the  first  person  to  introduce  plates,  cups  and  saucers, 
and  glass  into  Uganda.  Semakokiro  lived  to  an  advanced 
age.  He  weathered  several  rebellions,  in  which  his  son 
Kakungulu  especially  troubled  him.  The  King  heard  through 
his  chief  Kinyoro  of  a  medicine-man  on  the  Islands  of  the 
Lake,  who  was  exceedingly  clever  and  could  make  very 
powerful  fetiches  ;  he  sent  for  him  to  come  to  the  capital, 
on  purpose  to  make  him  a  fetich  which  would  prevent 
Kakungulu  from  fighting  against  him.  The  medicine-man 
fearing  the  King  refused  to  come,  until  Kinyoro,  to  reassure 
him,  made  blood-brotherhood  with  him,  when  he  consented. 
When  he  had  made  the  fetich,  King  Semakokiro  told  Kinyoro 
secretly  to  drown  the  medicine-njan,  lest  he  should  make  for 
Kakungulu  a  more  powerful  fetich  ;  but  Kinyoro  refused  to 

Q 


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226  THE    BAGANDA  CHAP. 

carry  out  the  instructions,  because  he  had  made  blood-brother- 
hood with  the  medicine-man.  The  King  then  threatened 
Kinyoro  that,  unless  he  carried  out  his  order,  he  must  never 
return  to  court.  So  Kinyoro  drowned  the  medicine-man,  but 
soon  afterwards  the  ghost  tormented  the  murderer  ;  his  legs 
swelled,  and  he  died.  The  King  too  died  within  a  short  time 
from  the  same  disease.  Semakokiro  was  the  first  king  who 
adopted  the  practice  of  burning  the  princes  who  were  rivals 
for  the  throne.  When  he  died,  he  was  buried  on  Merera 
hill,  and  his  temple  was  built  on  Kisimbiri  hill. 
King  28.  Kamanya,  the  son  of  Semakokiro,  became  King  after  a 

Kamanya.  ggyere  battle  with  his  brother  Mutebi,  whom  a  number  of 
chiefs  wished  to  place  on  the  throne.  His  reign  was  marked 
by  constant  rebellions  and  disturbances.  He  killed  his  own 
sons  from  fear,  and  eventually  (it  was  said)  he  was  worried  to 
death  by  the  ghost  of  one  of  his  sons.  Another  tradition  says 
that  he  provoked  the  anger  of  Mukasa  by  having  some  canoes 
dragged  over  land  to  the  river  Nile,  thus  taking  the  god  of 
the  Lake  on  to  the  dry  land.  It  is  related  that,  when 
Kamanya  wished  to  kill  his  brother  Mutebi,  who  had  fought 
against  him,  his  own  son  Nakibinge  cried  and  asked  :  "  Why 
do  you  want  to  kill  your  brother?  what  harm  has  he  done  ?  " 
When  this  boy  grew  up,  his  father  became  afraid  of  him,  and 
for  this  reason  he  ordered  him  to  be  put  to  death.  The 
blame  for  dragging  the  canoes  overland  was  put  upon  the 
chief  SewankambOy  and  the  people  wished  to  kill  him,  to 
make  atonement  to  the  god  Mukasa.  Seivankambo  was 
accused  of  having  bewitched  the  King  and  caused  his  illness, 
but  he  protested,  and  laid  the  blame  upon  the  chiefs  who  had 
persuaded  the  King  to  kill  his  son.  Nevertheless  he  was 
made  the  scapegoat,  and  was  put  to  death.  Kamanya  had 
many  chiefs  and  commoners  put  to  death  in  order  to  try  to 
turn  the  wrath  of  the  god  from  himself,  but  all  in  vain.  He 
died,  and  was  buried  on  Merera  hill,  and  his  temple  was  built 
on  Kasengeja  hill. 
KingSuna  29.  Suna  Kalema,  the  son  of  Kamanya,  reigned  after  his 
acma.  fy^^-^g^  It  was  during  his  reign  that  the  Arabs  Were  admitted 
into  Uganda  to  trade  ;  they  introduced  firearms  and  gun- 
powder in  exchange  for  ivory  and  slaves.     The  chief  feature 


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VII  THE   KING  227 

of  Suna's  reign  was  the  steady  strengthening  of  his  borders  ; 
he  also  added  fresh  territories  to  Uganda.  Suna  made  the 
neglect  of  certain  sanitary  conditions  in  the  capital  an 
offence  punishable  by  death.  When  he  had  put  a  number  of 
persons  to  death  for  breach  of  the  rules  in  question,  a  certain 
medium  named  Kigemuzi  began  to  speak  disrespectfully  of  the 
King,  saying  that  he  did  so  by  order  of  the  gods.  Kigemuzi 
was  taken  bound  to  the  capital,  and,  contrary  to  custom,  he 
was  taken  bound  before  the  King,  who  asked  him  to  give  the 
oracle  ;  he  refused  to  do  so  while  bound,  because  (he  said)  it 
was  contrary  to  custom  to  bind  a  medicine-man  or  a  medium. 
The  King  in  anger  said  :  "  Stitch  up  his  mouth,  if  he  refuses 
to  speak  "  ;  to  this  the  medium  replied  :  "  Your  mouth  will 
be  stitched  up."  This  enraged  the  people  who  were  present, 
and  one  of  them  struck  Kigemuzi,  who  answered  :  "  You  too 
will  be  struck."  The  King  then  ordered  the  man  to  be 
removed,  and  that  night  the  royal  house  was  struck  by  light- 
ning, and  the  King  was  scorched  on  his  face  and  on  one  side 
of  his  body.  Suna  at  once  sent  for  the  medium  Kigemuzi, 
released  him,  and  asked  him  why  there  had  been  this  storm. 
The  medium  answered  :  "  Because  the  god  of  thunder  is 
angry  at  what  you  have  done  to  me."  The  King  then 
presented  the  man  with  women  and  cattle  to  make  atone- 
ment for  binding  him,  and  the  King's  mother  settled  him  on  a 
large  tract  of  land,  in  order  to  propitiate  the  gods,  and  to  save 
her  son  from  further  harm.  Suna  died,  and  was  buried  in 
Busiro,  and  his  temple  was  built  on  Wamaka  hill. 

30.  Upon  the  death  of  Suna,  the  people  choose  his  son  King 
Mutesa  Mukabya  to  be  King.  He  was  the  greatest  of  all  the 
Kings  of  Uganda,  not  only  in  mind,  but  also  in  his  pro- 
gressive policy,  for  he  was  ambitious  as  well  as  able.  Mutesa 
formed  a  regular  standing  army,  and  made  a  new  chieftain- 
ship for  the  general  or  commander-in-chief,  whom  he  called 
Mujasi  ;  he  gave  him  the  rank  of  one  of  the  principal  District- 
Chiefs.  The  troops  were  settled  in  every  district,  and  had 
estates  given  to  them  in  lieu  of  pay.  In  each  district  there 
was  a  chief  in  command  of  the  troops  who  was  given  a 
similar  title  to  that  of  the  District-Chief  In  Mutesa's  reign 
the  people  were  permitted  to  wear  calico  and  all  kinds  of  cotton 

Q  2 

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228 


THE   BAGANDA 


CHAP. 


goods,  which  up  to  that  time  had  been  restricted  to  royalty 
and  favourite  chiefs.  Mutesa  would  send  a  messenger  to  a 
chief  with  a  piece  of  calico  about  six  inches  square,  and  this 
was  the  sign  that  the  chief  might  begin  to  wear  calico  ;  in 
return  the  latter  would  pay  large  sums  in  cattle  to  the  King 


FIG.    34. — MUTESAS   QUEEN    DAMALI   AND   WOMEN. 

for  the  privilege  ;  and  from  that  time  onwards  he  would  dress 
in  calico  instead  of  barkcloth.  Guns  were  also  brought  into 
the  country  in  numbers  during  this  reign,  and  spears  began  to 
fall  into  disuse  amongst  wealthy  people.  The  King's  canoes 
went  over  the  Lake  to  the  Island  Karagwe  and  to  the  main- 
land in  the  south,  and  brought  over  trade-goods,  which  were 


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VII  THE   KING  229 

exchanged  for  ivory  and  slaves.  The  King  ceased  to  send 
people  to  death  at  the  slaughter-places,  and  sent  thousands  of 
slaves  to  the  Coast  instead.  Many  people  began  to  read  the 
Koran,  and  some  of  them  became  nominal  Mohammedans. 
It  was  also  during  Mutesa's  reign  that  Speke  paid  his  first 
visit  to  Uganda  (in  1861),  and  later  on  Stanley  (in  1875)  also 
reached  the  country,  and  through  his  representations  the 
Christian  Missions  were  sent.  Mutesa  was  the  greatest  and 
wisest  of  all  the  kings  in  his  methods  of  carrying  on  war ;  he 
reduced  the  surrounding  tribes  to  order,  so  that  his  rule 
extended  over  the  whole  of  Busoga,  over  Koki,  and  over  the 
Kiziba  country  to  the  south.  He  changed  the  status  of  the 
gods,  and  reduced  the  power  of  the  priests  from  its  unique 
position,  and  though  he  never  entirely  broke  away  from 
heathen  customs,  his  faith  in  them  was  very  limited.  When 
he  was  ill,  he  gave  instructions  that  his  body  was  to  be 
buried,  and  not  embalmed,  and  that  no  one  was  to  be  killed 
to  accompany  his  ghost  into  the  other  world.  His  jawbone 
was  not  removed,  and  no  temple  was  built  for  him,  but  a 
large  house  was  erected  as  his  tomb. 

31.  On  the  death  of  Mutesa  Mukabya,  his  son  Mwanga  was  King 
crowned.     He  was  a  man  of  a  weak  nature,  sensual,  and  lack-     ^anga. 
ing  in  character.     Soon  after  his  accession  the  Mohammedan 
population  {i.e.  the  natives  who  had  adopted  Islam),  backed 

by  the  Arabs  and  Swahilis,  tried  to  set  up  a  Mohammedan 
kingdom,  because  they  saw  that  the  slave  trade  was  doomed 
if  the  country  became  Christian.  Meanwhile  the  King  had 
begun  his  attacks  upon  the  men  of  his  own  party,  who  were 
called  "  readers,"  and  acting  on  instructions  from  the  priests 
put  many  of  them  to  death.  The  whole  population  therefore 
rose  against  Mwanga,  and  he  was  deposed,  and  fled  to  Kiziba. 

32.  Kiwewa,  a  son  of  Mutesa,  was  then  proclaimed  King.  King 
He   reigned  for  a  few  days  only.     The   Arabs   and  native  K™ewa. 
Mohammedans  wished  him  to  become  a  full  member  of  their 
faith,  but  he  refused  to  be  circumcised ;  he  was  captured  by 
them,  and  put  into  the  stocks ;  and  was  eventually  burnt  to 
death  in  his  house  by  the  Mohammedan  party. 

33.  The  Mohammedans  thereupon  proclaimed  Kalema,  a  King 
son  of  Mutesa,  King.     They  set  traps  to  capture  the  Christians 


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230  THE    BAGANDA  CHAP. 

in  order  to  kill  them,  and  so  strengthen  their  own  power. 
This  caused  another  division,  and  all  the  Christians  fled  into 
Ankole  to  the  west,  and  also  to  the  south  of  the  Lake.  Here 
they  rallied  and  sought  out  Mwanga,  who  promised  not  to 
persecute  anyone  for  his  religious  views.  In  the  meantime 
the  Mohammedans  had  captured  and  burnt  many  princesses 
to  death,  lest  the  Christians  should  take  one  of  them,  and 
proclaim  her  Queen  according  to  European  custom.  When 
Mwanga's  party  was  sufficiently  strong,  they  crossed  the  lake, 
gathered  their  forces,  and  succeeded  in  driving  Kalema  from 
the  country  towards  the  north-west,  where  soon  afterwards  he 
contracted  small-pox  and  died.  Mwanga  was  reinstated,  and 
he  reigned  once  more  until  he  rebelled  against  the  British 
rule  in  1897.  He  was  then  deposed  by  the  British  and  exiled 
as  a  political  prisoner  to  Seychelles,  where  he  died. 

34.  Daudi  Cwa,  the  son  of  Mwanga,  an  infant,  was  chosen 
king  in  1898,  and  placed  under  Regents,  subject  to  the  British 
Protection.     He  is  still  (191 1)  King  of  Uganda. 


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VII  THE    KING 

List   of  the  Kings. 

1.  Kintu=Nambi  Nantululu  of  the  Colobus- Monkey  Clan  (Ngeye) 

2.  Cwa  Nabaka=Naki\vala  of  the  Otter  Clan. 

I 
Prince  Kalimera=Wanyana  of  the  Grasshopper  Clan. 


231 


3.    lviinera=Naka  of  the  Civet-Cat  Clan. 
I 
Prince  Lumansi=Vatembo  of  the  Lungfish  Clan. 


4.  Tembo=Najemba  of  the  Otter  Clan. 

5.  Kigala=Nabukala  Nabuto  of  the  Manis  Clan=Nawampamba  of  the  Mushroom  Clan 

6.  Kiimba.  Prince  WaiTipamba=Nakaima  of  the  Mushroom  Clan. 


7.  Kaima=Nababingi  of  the  Lungfiih  Clan. 

8.  Nakibins:e  =  Namulondo  of  the     =     Najemboofthe     =     Nasuna  of  the  Lungfish  Clan. 

I        Mu.s'iroom  Clan.      |  Otter  Clan.  I 

9.  Mulondo=Naku  of  the  10.  Jemba.  n    Sun.'i=Nalugwa  of  the  Sheep  Clan. 

I      Civet-Cat  Clan.  I 

12.   Sekamanya=Nabuso  Nabagereka  13.   Kimbugwe. 

I       of  the  Mushroom  Clan. 

I 

14.  Katerega=Namutebi  of  the  Lungfish  Clan, 

1 — ^ 1 1 

15.  Mutebi=Nabukalu  Nabuto  16.  Juko=Nandaula  of  the  17.  Kayemba  Kaye. 

I       of  the  Manis  Clan.  1       Grasshopper  Clan. 

18.  Tebandeka. 


19.  Ndaula=Nagya  of  the  =  Kakilumwa  Kairide  of    =  Nakide  Luiga 

I       Elephant  Clan.    I        the  Leopard  Clan.  I       of  the  Leopard  Clan. 

20.  Kagulu.  21.   Kikulwe. 


22.  Mawanda.        P.  Musanja=Nabulya  Kalugwa  of  the  Sheep  Clan. 

23.  Mwanga.        24.   Namugala.         25.   Kyabagu=Nanteza  of  the  Elephant  Clan. 
26.  Junju.  27.   Semakokiro=Ndwadewazibwa  of  the  Grasshopper  Clan. 


28.   Kamanya=Nakazi  Kanyange  of  the  Lungfish  Clan. 


29.  Suna=Muganzilwaza  of  the  Elephant  Clan. 

30.  Mukabya  Mutesa  =  Abisagi  Bagalayaza  =  Kiribaofthe  =  Ndibwakani 
■-'                       ■'                           [        -r^u-  /-i.i. —  n\^^                          I  .nnrri^^cVi  P  an  nf  the  Sheeo 


of  the  Otter  Clan. 


Lungfish  Clan. 


of  the  Sheep  Clan 


31.  Danieri  M\vanga=:Evalini  Kulabakoof      32.   Kiwewa.  33.   Kalema. 

I       the  Bushbuck  Clan. 

34.  Daudi  Cwa. 


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CHAPTER  VIII 

GOVERNMENT 

Baganda  THE  Baganda  have  a  deeply  rooted  objection  to  women 
to  wome"  ™le''s-  Though  they  accept  the  rights  of  the  Queen  (Lubuga), 
rulers.  and  of  the  King's  Mother  (Namasole)  in  their  own  districts,  yet 
there  has  never  been  a  Queen  who  sat  on  the  throne  ;  and 
when  a  prince  was  too  young  to  govern  the  country,  it  was 
the  Prime  Minister  who  was  appointed  Regent.  The  people 
would  not,  however,  suffer  anyone  to  reign  who  was  not  of 
the  blood  royal  ;  their  Kings  had  to  be  princes  whose  parent- 
age was  well  known,  and  whose  fathers  were  at  least  the  sons  of 
a  monarch.  Princesses  were  forbidden  to  marry,  and  were 
prohibited  from  having  children  ;  accordingly  the  line  of 
succession  was  secured  through  the  males,  and  again,  only 
those  whose  father  had  been  King  were  eligible  for  the  throne, 
except  when  the  King  had  no  son,  or  when  the  son  was  too 
young  to  rule.  In  some  instances  the  succession  was  carried 
on  through  a  brother  of  the  King,  in  cases  when  the  King's 
sons  were  too  young  to  rule,  or  when,  for  some  reason,  a  prince 
was  rejected.  Yet  in  such  cases  the  sons  of  the  first  brother 
ultimately  succeeded  to  the  throne,  and  not  the  sons  of 
the  second  brother  who  had  stepped  in  as  king  during  their 
minority. 
The  ^  The  King  was  a  despot ;  under  ordinary  circumstances  he 

oowlrs.  ^°°^  °"^  °^  '^'^'■^  of  his  chiefs  into  his  confidence,  and  asked 
their  advice,  but  if  this  was  contrary  to  his  wishes,  he  dis- 
regarded it,  and  followed  his  own  desires.  The  details  of 
government  were  carried  on  by  a  mixed  body  of  chiefs,  with 
the  King  at  their  head  ;  they  met  from  time  to  time  at  the 


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powers. 


CH.  VIII  GOVERNMENT  233 

King's  pleasure.  The  King  sounded  a  drum  in  the  evening, 
or  in  the  early  morning  ;  the  chiefs  then  assembled,  with  the 
Katikiro  at  their  head,  and  went  into  the  royal  enclosure  to 
the  courthouse  called  Blange. 

There  were  twelve  important  chieftainships  called  Bakungu  The  pnn- 
or  Abamasaza;  two  chiefs,  the  Katikiro  and  the  Kintbugwe'^^^^ 
who  held  higher  rank  than  the  District-Chiefs,  had  no  districts, 
but,  like  the  King,  had  estates  in  each  district,  and  certain 
privileges  to  be  mentioned  later.  The  country  was  divided 
into  ten  large  districts  (amasaza),  each  ruled  over  by  a  chief; 
these  were  divided  from  one  another  by  rivers  or  swamps, 
while  others  had  valleys,  or  gardens,  which  marked  their 
boundaries.  There  never  appears  to  have  been  any  difficulty 
arising  between  chiefs  of  districts  about  boundary  demarc- 
ations, not  even  during  the  early  days  of  Mutesa,  when  the 
people  were  said  to  have  numbered  some  three  millions. 

The  principal  chiefs  were  : — 

1.  The  Katikiro,  who  was  Prime  Minister  and  Chief  Justice  ; 

2.  The  Kimbugwe,  who  had  charge  of  the  King's  umbilical 
cord  ; 

3.  The  Kago,  who  held  the  office  of  Sabadu  to  the  King, 
and  governed  the  Kyadondo  district ; 

4.  The  3Iukwenda,  who  held  the  office  of  Sabagabo  to  the 
King,  and  governed  the  district  of  Singo ; 

5.  The  Sekibobo,  who  held  the  office  of  Sabawali  to  the 
King,  and  governed  the  Kyagwe  district ; 

6.  The  Kangawo,  who  held  the  office  of  Mwogosi  to  the 
King,  and  governed  the  Bulemezi  district ; 

7.  The  Mugema,  called  the  King's  father  (Nakazade),  who 
was  the  ''Katikiro  of  the  Dead,"  and  governed  the  Busiro 
district ; 

8.  The  Kaima,  who  governed  the  Mawokota  district ; 

9.  The  Kitunzi,  who  governed  the  Gomba  district ; 

10.  The  Pokino,  who  governed  the  Budu  district  ; 

11.  The  Kasjiju,  who  governed  the  Busuju  district ; 

12.  The  Katambala,  who  governed  the  Butambala  district. 

The  latter  ten  chiefs  administered  the  country,  and  rendered 
accounts  for  its  management  to  the  Katikiro,  and   through 


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234 


THE   BAGANDA 


CHAP. 


Tributary 
counlries. 


The 
Katikiro. 


him  to  the  King  and  the  chiefs  assennbled  in  council  with 
him  ;  the  assembly  was  called  the  Lukiko. 

Besides  the  chiefs  of  these  ten  districts,  there  were  other 
kings  and  chiefs  subsidiary  to  Uganda.  In  the  north  was 
Busoga,  which  was  a  mine  of  wealth,  yielding  slaves,  cattle, 
and  ivory.  The  Sekibobo,  chief  of  Kyagwe,  was  also  Governor 
of  Busoga,  and  it  was  he  who  arranged  for  the  Basoga^  to  come 
and  visit  the  King.  The  Basoga  never  entered  Uganda  with- 
out bringing  large  numbers  of  goats  and  cows  as  presents, 
and  they  often  brought  slaves  too.  The  King  frequently 
demanded  cattle  and  women  of  them,  and  thus  obtained  much 
wealth.  Whenever  a  principal  chief  in  Busoga  died,  there 
was  much  quarrelling  as  to  who  should  be  his  successor ; 
and  these  disputes  brought  wealth  to  Uganda,  whither  each 
aspirant  came  to  have  his  claims  investigated. 

Koki,  to  the  south-west  of  Budu,  was  another  tributary 
country,  and  was  taxed  each  year  in  iron  hoes  and  cowry- 
shells.  Koki  has  had,  from  time  immemorial,  its  own  king 
and  governing  body  (Lukiko) ;  but  being  unable  to  withstand 
the  raids  of  the  Baganda,  it  became  a  tributary  state. 

To  the  west  there  was  the  pastoral  country  Ankole,  which 
though  it  was  never  subjugated,  yet  sent  from  time  to  time 
large  herds  of  cattle,  in  order  to  keep  the  peace  with  the 
kings  of  Uganda. 

To  the  south  of  Budu,  the  Kiziba  country  paid  its  yearly 
tax  of  cowry-shells  and  trade-goods,  which  came  into  that 
country  from  the  south.  Both  the  Kiziba  country  and  Koki 
were  ruled  by  the  Pokino,  who  was  the  chief  of  Budu. 

Foremost  of  the  chiefs  was  the  Katikiro,  who  combined  two 
distinct  offices,  that  of  Prime  Minister  and  that  of  Chief 
Justice,  and  in  some  instancesJield  also  the  office  of  a  District- 
Chief  when  the  office  became  vacant,  the  King  having  the 
right  to  appoint  to  it  any  person  whom  he  thought  suitable. 
It  was  not  often  that  a  king  deposed  his  Katikiro ;  he  had, 
however,  the  power  to  do  so,  and  in  a  few  extreme  cases  this 
power  has  been  exercised.  The  Katikiro  built  his  enclosure 
near  the  main  entrance  to  the  royal  enclosure,  and  in  common 
with  the  Kimbugwe,  he  had  the  right  of  entrance  to  the  inner 

^  Busoga  is  the  country,  Basoga  the  people  of  the  country. 


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VIII  GOVERNMENT 


235 


courts,  in  order  to  visit  the  King  and  to  confer  with  him 
privately  on  State  affairs.  The  Katikiro  was  seldom  kept 
waiting  for  an  audience  because  the  King  knew  that  he  would 
have  some  important  matter  to  communicate.  None  of  the 
chiefs,  except  the  Kimbiigive,  were  allowed  to  have  an 
interview  with  the  King,  without  first  informing  the  Katikiro 
of  their  desire.  All  matters  of  State  were  first  taken  to  the 
Katikiro  :  and  all  cases,  which  were  beyond  the  power  of  the 
chiefs  to  decide,  were  brought  to  him.  He  either  settled 
them,  or  in  cases  when  there  was  a  difference  of  opinion  after 
he  had  given  his  decision,  he  referred  them  to  the  King.  The 
Katikiro' s  enclosure  was  a  very  large  one,  and  it  had  to  be 
maintained  in  state,  because  of  the  office  which  he  held  ;  he 
had  to  keep  open  house  for  everyone  who  visited  him,  and  who 
wished  to  stay  for  a  meal.  He  was  never  expected  to  buy 
meat  from  the  ordinary  market,  but,  like  the  King,  he  kept  his 
own  butcher,  and  killed  all  the  meat  for  his  own  table.  Inside 
his  enclosure  he  had  courts  very  much  like  those  of  the  King, 
and  waiting-rooms,  and  gatekeepers,  so  that  it  was  impossible 
for  anyone  to  enter  his  inner  courts  without  being  announced. 
Certain  people  were  admitted  to  these  courts  by  the  gate- 
keepers, who  had  received  orders  to  open  the  gates  to  them  ; 
such  were  either  friends,  or  important  chiefs.  Other  visitors 
had  to  wait  in  the  outer  courts  until  they  had  been  announced  ; 
thereupon  they  received  from  the  Katikiro  the  required 
permission  to  enter.  The  Katikiro  tried  cases  in  his  court 
and  carried  the  decision  to  the  King,  who  might  either  accept 
the  verdict  without  any  further  hearing,  or  might  direct  the 
same  case  to  be  tried  before  his  own  court. 

There  were  estates  in  each  district  which  belonged  to  the 
Katikiro,  upon  which  no  State  tax  was  levied  ;  the  Katikiro 
collected  his  own  yearly  taxes,  at  the  time  when  those  of  the 
State  were  collected. 

The  office  of  Kimhigwe  stood  next  in  importance  in  the  The  office 
country.      The  Kimbiigwe  had  the  care  of  the  King's  urn-  "f^^^"'' 
bilical  cord,  called  the  "  Twin,"  and  also  the  oversight  over  the 
royal  fetiches.     In  his  enclosure,  which  was  adjacent  to  that  of 
the  King,  there  was  a  temple  built  for  the  "  Twin,"  which  was 
supposed  to  have  the  ghost  of  the  afterbirth  attached  to  it,  and 


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236  THE   BAGANDA  chap. 

of  which  the  Kinibugwe  was  the  guardian  and  priest.  He  was 
responsible  for  the  upkeep  of  this  temple  with  its  outbuildings. 
Once  a  month  he  carried  the  "  Twin  "  into  the  royal  presence, 
and  placed  it  before  the  King,  who  took  it  out  of  its  wrappings 
of  barkcloth,  and  after  inspecting  it  returned  it  to  Kintbugwe, 
who  wrapped  it  up  and  restored  it  to  the  temple.  This  was 
done  at  each  new  moon  ;  after  the  "  Twin  "  had  been  taken 
to  the  King,  it  had  to  be  exposed  in  the  doorway  of  the 
temple  for  the  moon  to  shine  upon  it,  and  it  was  also  anointed 
with  butter.  The  Kimbugwe,  in  virtue  of  his  office,  was  a 
favourite  with  the  King,  and  was  admitted  to  his  presence  at 
all  times  ;  he  also  assisted  with  his  advice  in  State-councils. 
He  had  his  estates  scattered  over  the  country,  some  in  each 
district,  like  the  Katikiro.  When  the  King  died,  the  Kim- 
bugwe went  out  of  office,  because  it  still  remained  his  duty 
to  guard  the  "  Twin "  of  the  deceased  King ;  and  a  new 
Kiuibiigwe  had  accordingly  to  be  appointed  for  the  "  Twin ' 
of  the  new  King.  The  eyi-Kimbtigwe  was  given  smaller 
estates  from  the  number  of  those  set  apart  for  the  temple  of 
the  deceased  King.  Both  the  Katikiro  and  the  Kimbugwe  were 
called  ''  Kings "  by  the  peasants,  because  they  themselves 
paid  no  tribute,  but  when  the  tribute  was  collected,  they  sent 
their  representatives  with  the  King's  messengers,  to  see  that 
the  District-Chiefs  returned  the  correct  sums  of  tribute  paid 
by  the  people  of  their  district.  Both  these  chiefs  were  exempt 
from  contributing  labourers  to  keep  up  the  royal  buildings  ; 
the  Katikiro  had  to  keep  up  the  buildings  of  the  King's  wife 
Nanzigu,  who  lived  outside  the  royal  enclosure ;  and  the 
Kimbugwe  had  to  keep  up  the  temple  of  the  "  Twin."  Their 
retainers  did  no  work  for  the  chief  of  the  district  in  which  the 
estate  lay,  though  a  few  of  their  number  were  sent  for  State- 
work  upon  the  roads,  or  to  rebuild  the  temples,  when  these 
fell  into  decay. 

In  addition  to  these  two  statesmen  there  were  the  Queen 
and  the  King's  Mother,  whose  offices  were  superior  to  those 
of  the  chiefs.  These  ladies  ranked  below  the  King,  yet  their 
powers  over  their  own  people  and  estates  were  absolute,  and 
both  took  the  title  of  Kabaka  like  the  King. 
The  The   Queen   had   her   estates   in    each    district,   and    she 

Queen. 


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VIII  GOVERNMENT  237 

appointed  chiefs,  with  titles  similar  to  those  given  by  the 
King  to  the  District-Chiefs.  She  held  her  own  court  apart 
from  that  of  her  brother  the  King,  though  she  consulted  him 
in  difficult  cases,  where  other  men  beside  her  own  people  were 
concerned.  She  had  powers  of  life  and  death,  and  did  not 
hesitate  to  put  a  person  to  death  if  there  was  the  slightest 
reason  for  doing  so. 

The  King's  Mother  (Namasole)  also  had  estates  in  each  The 
district,  and  held  her  own  court ;  she  was  a  woman  who,  in  ^^^l^. 
virtue  of  being  the  King's  Mother,  was  raised  to  power  and 
given  great  honour  in  the  land.  Like  the  Queen,  she  was 
carried  on  men's  shoulders  when  travelling  ;  indeed,  it  was 
not  etiquette  for  her  to  walk  for  any  distance  when  once  she 
was  raised  to  the  office  of  Namasole.  She  was  not  permitted 
to  marry  again,  though  it  was  well  known  that  she  had  para- 
mours. In  early  times,  any  favourite  of  the  King  from  any 
clan  might  be  appointed  as  guardian  to  the  King's  Mother 
(Namasole)  ;  but  this  was  subsequently  changed,  owing  to 
one  of  the  Kings'  Mothers  having  taken  the  guardian  to  be 
her  husband  ;  after  this  a  man  from  her  own  clan,  whom  she 
regarded  as  her  brother,  was  always  chosen  as  guardian. 
Custom  did  not  permit  her  to  have  any  children  after  she  had 
been  raised  to  office  ;  but,  as  there  were  many  medicine-men 
who  knew  how  to  prevent  such  accidents,  the  King's  Mother 
did  not  hesitate  to  follow  her  inclinations,  even  at  the  risk  of 
incurring  her  son's  anger.  If  the  King  heard  that  any  man 
was  becoming  too  familiar  with  his  Mother,  he  ordered  him 
to  be  executed.  When  the  King's  Mother  had  the  title 
Namasole  conferred  on  her,  she  removed  to  a  hill  away  from 
her  son  ;  this  hillwas  named  Lusaka  after  the  name  given  to 
the  hill  upon  which  Wanyana,  King  Kimera's  mother,  had 
rested  when  she  came  from  Bunyoro  to  Uganda.  When  the 
King's  Mother  died,  she  was  buried  on  the  hill  on  which  she 
had  lived,  and  a  member  of  the  Dog  Clan  became  guardian  of 
her  tomb. 

The  chiefs  were  required  to  spend  a  large  portion  of  their  A  chief's 
time  in  the  capital,  and  they  had  to  ask  the  King's  permission  J^tP^^^™" 
to    absent    themselves    from    the    Council    (Lukiko)  if  their 
presence  was  required  in  their  own  district.     When  a  chief 


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238  THE   BAGANDA  chap. 

went  away  from  the  capital,  he  left  there  his  representative, 
who  assumed  his  title,  and  managed  his  State  affairs  ;  this 
representative  (Musigire)  might  either  be  another  chief  or  he 
might  be  a  trusted  servant  of  long  standing.  The  chiefs 
(Bamasaza)  had  large  tracts  of  country  under  their  control, 
but  they  were  responsible  to  the  King  and  to  the  Council 
(Lukiko)  for  the  exercise  of  this  control.  All  the  land 
belonged  to  the  King,  and  he  alone  could  dispose  of  it  to 
any  chief  or  private  person.  The  lands  known  as  Butaka, 
which  were  the  freehold  estates  Of  the  clans  for  burial 
purposes,  were  alone  exempt  from  this  rule,  and  over  these 
the  King  exercised  no  control  beyond  seeing  that  they  con- 
tributed the  labour  due  from  them  to  the  State,  and  paid  their 
taxes.  When  a  person  died  on  one  of  these  estates,  his 
successor,  who  was  chosen  by  the  clan,  had  to  obtain  the 
King's  sanction  before  he  could  take  possession  of  the  land. 
The  District-Chiefs  (Basaza)  were  appointed  by  the  King, 
though  he  generally  left  the  Katikiro  and  the  District-Chiefs 
to  nominate  some  person  to  a  vacant  post;  if  their  choice 
pleased  him,  he  confirmed  it ;  if  not,  they  had  to  select  some- 
one else.  If  the  King  wished  to  depose  any  person  from  a 
chieftainship,  he  could  do  so  summarily  ;  usually,  however,  he 
would  trump  up  some  charge  against  the  man,  imprison  him, 
and  then  depose  him,  instructing  the  Council  (Lukiko)  mean- 
while to  nominate  someone  else.  When  a  chief  was  deposed, 
he  was  not  allowed  to  remove  any  property,  but  might  only 
take  his  wives  and  cattle.  But  if  he  was  deposed  because  he 
had  been  accused  of  some  misdemeanour,  the  King  also 
captured  his  wives  and  cattle,  provided  that  he  could  find 
them.  The  wives  and  family  would  at  once  flee  to  places  of 
safety  when  they  knew  that  the  chief  had  been  deposed  ;  and 
they  would  take  away  as  much  of  his  property  as  they  could 
remove  without  being  caught.  When  a  chief  was  promoted 
to  a  new  office,  he  was  required  to  give  up  all  his  possessions 
except  the  moveable  goods  ;  nor  did  he  receive  any  com- 
pensation, either  for  buildings  or  for  any  improvements  which 
he  might  have  made.  This  system  deterred  men  from  plant- 
ing trees  of  slow  growth,  such  as  coffee-trees,  upon  officia 
estates,  because  they  would  not  reap  any  benefit  from  them 


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239 


such  trees  they  planted  only  upon  the  freehold  estates  of  the 
clan.  A  chief  was  required  to  keep  his  official  estates  in 
good  order,  or  he  would  be  fined  and  deposed,  but  the  benefit 


FIG.    35. — A   ROAD   AND    BRIDGE    THROUGH   A   SWAMP. 

of  any  improvements  he  might  make,  or  of  the  houses  he 
might  build,  was  reaped  by  his  successor. 

Each  District-Chief  had  to  maintain  in  good  order  a  road,  Roads  and 
some   four   yards   wide,   reaching   from    the   Capital   to   his  j^^"^  "P" 
country  seat ;  in  some  instances,  as  in  the  case  of  Budu,  this 


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240  THE   BAGANDA  chap. 

road  was  nearly  a  hundred  miles  long.  A  chief's  country- 
seat  was  more  like  a  small  town  than  a  village,  for  there  he 
was  supreme,  living  in  great  state,  and  having  a  large  enclo- 
sure in  which  there  were  often  hundreds  of  women  and  slaves. 
In  front  of  his  main  entrance  a  wide  space  was  cleared,  vary- 
ing in  size  according  to  his  rank,  but  often  two  hundred  yards 
square;  this  was  kept  free  from  weeds  or  grass.  In  the 
provinces  the  District-Chief  was  the  principal  magistrate,  and 
he  had  his  sub-chiefs  to  assist  him  in  trying  cases  in  their 
districts.     The  sub-chiefs  were  independent   of  the   chief  in 


FIG.    36. — MAKING   A   BRIDGE  AND   ROAD   IN   A   SWAMP. 

."SB 

managing  their  own  portion  of  land  ;  they  ordered  their  men 
to  work  upon  roads,  to  bridge  swamps,  or  to  build  for  them  ; 
but  they  had  to  consult  their  District-Chief  about  matters 
concerning  the  State  and  State  work.  The  sub-chiefs  were 
also  appointed  by  the  King  and  by  the  Council  (Lukiko)  to 
their  office,  and  they  could  not  be  deposed  except  by  the' 
King's  consent.  Each  sub-chief  had  to  keep  in  good  repair 
the  road  from  the  District-Chief's  residence  to  his  own  resi- 
dence ;  thus  it  was  possible  to  reach  all  parts  of  the  country 
with  comparative  ease.  The  rivers,  owing  to  the  growth  in 
them  of  papyrus  and  grass,  often  formed  large  swamps,  some- 


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VIII  GOVERNMENT  241 

times  several  miles  wide,  and  it  became  necessary  to  make 
paths  of  raised  earth  through  them,  with  bridges  thrown  over 
the  actual  streams.  If  the  streams  were  too  wide  for  the 
people  to  bridge,  they  had  to  make  a  long  detour  till  they 
cbuld  find  a  place  sufficiently  narrow  to  bridge.  Sometimes 
no  such  place  could  be  found,  and  then  the  only  thing  done 
was  to  break  down  the  papyrus  stems  over  their  own 
roots,  and  so  form  a  precarious  bridge.  To  cross  a  stream 
upon  this  kind  of  bridge  was  not  always  safe  for  travellers  ; 
frequently  people  lost  their  footing,  and  were  drowned.  In 
all  the  larger  streams  there  were  currents  of  water  under  the 
roots  of  the  papyrus  ;  so  that  if  a  person  made  a  false  step, 
and  went  down,  he  was  caught  by  the  current,  and  was  almost 
certain  to  lose  his  life,  because  the  roots  prevented  him  from 
rising  to  the  surface.  Such  accidents  were  attributed  to  the 
Spirit  of  the  River,  and  no  one  attempted  to  assist  a  person 
who  had  gone  under,  because  it  was  thought  that  the  Spirit 
needed  him,  and  would  wreak  vengeance  upon  the  would-be 
rescuer. 

In  each  district  there  was  a  suprenie_court,_at  the  District-  District 
Chief's  residenjie_or  near  it ;  to  this  cqmlj;ases  were  referred  """^  ^' 
from  the  sub-chiefs,  when  the  parties  tried  were  dissa.tisfied  with 
the  decision.  Every  chief,  even  a  petty  chief,  with  only  a 
dozen  followers,  was  able  to  hold  a  court  and  to  try  cases 
among  his  own  people.  The  people  could,  however,  take 
their  cases  from  one  court  to  another,  until  eventually  they 
came  before  the  Katikiro  or  the -King. 

In  the  capital  the  chiefs  looked  to  the  Katikiro  for  orders  Roads 
about  work,  which  would  consist  either  in  keeping  up  their  Capi[!ji_ 
own  buildings,  or  in  clearing  roads.  The  Katikiro  would  tell 
the  King  when  it  became  necessary  to  have  the  roads  cleared, 
and  a  man  would  be  appointed  as  overseer  of  this  work. 
This  office  was  always  eagerly  desired  by  the  chiefs  because 
there  was  profit  to  be  made  from  it.  The  man  appointed 
could  sublet  it  if  he  was  a  chief,  and  yet  keep  the  emoluments 
from  the  office  for  himself  Every  person  called  to  do  any 
State-work  had  to  pay  the  overseer  a  sum  of  cowry-shells  ; 
during  King  Suna's  reign  the  amount  demanded  was  ten 
cowry-shells,    in    later   times    this    was    augmented    to    one 

R 


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242 


THE   BAGANDA 


CHAP. 


hundred.  If  the  workman  had  not  the  sum  to  hand,  he 
was  required  to  give  something  else,  such  as  a  barkcloth,  or 
an  equivalent  in  food  or  beer.  Until  this  had  been  paid, 
no  workman  was  allowed  to  begin  his  work,  but  unless  he 
made  a  start  within  a  given  time,  he  was  fined.     If  he  was 


FIG.    37. — A   ROAD    IN   THE   CAPITAL. 

unable  to  obtain  the  amount  by  barter,  or  to  borrow  it, 
and  still  delayed  making  a  start,  his  wife,  or  some  other 
member  of  his  family,  would  be  taken  as  hostage,  until 
he  should  bring  the  necessary  sum  ;  the  woman  or  child 
thus  taken  would  be  required  to  work  for  the  chief  during  the 


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VIII  GOVERNMENT  243 

time  of  detention.  This  same  custom  held  good  with  all 
State-labour.  After  the  task  had  been  begun,  the  workers  had 
to  bring  food  and  beer  from  time  to  time  for  the  overseer. 
Naturally,  therefore,  the  office  of  overseer  for  road-making, 
or  for  building,  was  one  which  the  people  liked  to  obtain,  and 
for  the  conferring  of  which  they  thanked  the  King  and  the 
Katikiro  profusely.  The  roads  in  the  capital  were  kept  in 
order  by  those  whose  enclosures  adjoined  them  ;  and  as  there 
was  little  traffic  beyond  that  of  foot  passengers,  and  these 
wore  no  shoes,  there  was  little  to  be  done  after  the  roads  were 
once  made,  except  to  guard  them  against  the  guttering  from 
the  rains  and -the  growth  of  weeds  and  grass.  The  principal 
roads  were  about  twenty  yards  wide,  others  were  narrower, 
while  the  small  branch-roads  were  not  more  than  three  yards 
wide.  The  Katikiro  would  send  orders  into  every  part  of  the 
country,  telling  the  people  to  come  and  repair  the  roads. 
Each  house  had  to  pay  twenty-five  cowry-shells  to  the  man 
whom  the  Katikiro  sent  to  bring  in  the  workmen  ;  the  King 
took  two-thirds  of  these  shells,  and  '•ih^  Katikiro  one-third,  but 
the  latter  had  to  divide  his  amount  again,  giving  one-third  to 
the  chiefs  who  supplied  the  labourers,  and  one-third  to  the 
overseer,  and  keeping  one-third  for  hihiself  Any  person 
who  passed  along  a  road,  \vhile  it  was  being  repaired,  might 
be  seized  by  the  workmen,  and  forced  to  work  for  a  time, 
before  he  was  permitted  to  continue  his  way. 

The  sanitary  arrangements  of  the  country  were  most  Sanitary 
primitive.  Each  chief  had  a  cesspool  in  his  enclosure ;  ^gn^f*^" 
these  pits  were  two  or  three  feet  in  diameter,  and  six  or 
eight  feet  deep  ;  they  were  covered  with  strong  timbers,  a 
mound  of  earth  was  raised  on  them,  and  a  round  hole  eight 
inches  in  diameter  was  left  open  in  the  top.  The  Baganda 
were  most  particular  that  no  one  should  see  them  when  they 
went  to  these  places,  and  no  one  would  tell  where  a  person 
was  when  he  had  gone  there.  Each  cesspool  was  surrounded 
by  a  reed  fence,  and  those  of  chiefs  were  also  roofed  over. 
Peasants  had  no  sanitary  arrangements  at  all  ;  they  simply 
turned  aside  on  waste  land,  or  went  into  the  garden,  and 
afterwards  covered  the  place  over  ;  they  had  strong  objections 
against  using  a  common  cesspool ;  nor  did  they  like  to  go  to 

R  2 

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244  THE   BAGANDA  chap. 

the  same  place  twice,  giving  as  their  reason  for  this  the  fear  of 
being  seen  by  an  enemy. 
Tax-  When  the  time  to  collect  the  taxes  was  drawing  near,  the 

collecting,  jrjj^g^  j.j^g  Katikiro,  and  the  Kimbugwe  fixed  the  exact  date, 
and  it  was  then  announced  in  the  Council  (Lukiko)  that  the 
taxes  would  be  collected  on  such-and-such  a  date.  The  King 
appointed  the  special  tax-collector  for  each  district ;  to  these 
district-collectors,  the  Katikiro,  the  Kimbugwe,  the  Queen, 
and  the  King's  Mother  each  added  their  own  representatives, 
and  the  District-Chief  also  added  a  representative.  These 
six  men  who  were  appointed  to  a  district  went  to  each  part 
of  it  ;  the  principal  sub-chiefs  were  first  visited  by  them  in 
person,  but  they  chose  and  sent  other  messengers  to  each  of 
the  less  important  chiefs.  The  King's  tax-collector  and  his 
associates  returned  to  the  District-Chiefs  enclosure,  where 
they  were  entertained  while  the  work  was  being  carried  out 
by  their  men.  The  first  thing  to  be  done  was  to  count  the 
houses  in  each  sub-district,  and  to  ascertain  the  number  of 
the  inhabitants ;  the  tax-collector  would  then  settle  with 
each  chief  what  amount  he  was  expected  to  send  to  the 
King.  One  cowry-shell  was  brought  by  the  collector's 
assistants  to  represent  each  house,  and  after  these  had  been 
counted,  the  assistants  went  back  to  collect  the  tax.  The 
amount  usually  demanded  was  a  fixed  number  of  cattle  from 
each  sub-chief,  and  a  fixed  number  of  barkcloths  and  one 
hundred  cowry-shells  from  each  peasant  ;  of  the  smaller 
chiefs  each  paid  a  number  of  goats  and  also  a  few  hoes.  It 
frequently  took  two  months,  or  more,  to  collect  the  taxes, 
because  the  barkcloths  and  hoes  had  to  be  made,  and  the 
cattle  had  to  be  collected.  When  this  was  accomplished, 
each  servant  took  his  amount  on  the  appointed  day  to  the 
District-Chief;  the  cowry-shells  and  barkcloths  \yere  counted 
and  tied  up  in  bundles,  while  the  cattle  were  sent  on  ahead 
to  travel  slowly  to  the  capital.  The  King's  tax-collector 
took  the  whole  amount  to  the  Katikiro,  who  had  to  examine 
it,  and  to  hear  the  details  as  to  the  number  of  houses  and 
people  in  each  sub-district,  and  as  to  how  many  barkcloths 
and  cowry-shells  had  been  collected  from  them.  If  the 
amount   was    correct   the   Katikiro   took  the   whole  to   the 


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VIII 


GOVERNMENT 


245 


King ;  if  it  was  wrong,  the  tax-collector  was  required  to 
return  to  the  district  and  to  gather  what  was  missing, 
according  to  instructions  which  he  received  from  the 
Katikiro.  The  chief  of  a  district  received  a  portion  of  the 
taxes  for  himself  and  for  his  sub-chiefs  ;  the  King  took  half 
for  himself,  while  the  Katikiro,  the  Kimbugwe,  the  Queen, 
and  the  King's  Mother  also  had  their  portions.  Each  sub- 
chief  was  given  a  small  portion  of  the  amount  which  came 
from   his   own   district ;    the  King,   the   Queen,   the  King's 


( 

'  A 

h  "-  ■ 

.? 

frnilllii  tl TM  ^11 

HP 

^ 

HSKSH 

^J^^He^^^^^^^  w^^H^B-jE 

Wt\ 

■■ 

^fc'' 

FIG.    38. — CARRYING   LOADS   OF  COWRY-SHELLS   FOR  THE   KING'S  TAX. 

Mother,  the  Katikiro,  and  the  Kimbugwe  kept  the  whole 
of  what  came  from  their  own  estates,  in  addition  to  the 
portion  which  they  received  of  the  taxes  from  the  entire 
country.  The  tributary  States  paid  their  tribute  through 
the  chiefs  under  whom  they  were  placed,  making  their 
payments  in  cattle,  slaves,  ivory,  cowry-shells,  salt, 
hoes,  etc. 

From   time   to   time   the    King  would    send   out    special  Taxation 
messengers  to  collect  boys  and  girls  for  the  royal  enclosure  ;  ^nd  gMs. 
and  each  chief  would  have  to  supply  a  number  according  to 
the   population   of    his  district.      The   messengers   made    a 


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246  THE   BAGANDA  ^'"^^• 

census  of  the  population  in  a  particular  district  ;  they 
obtained  their  information  chiefly  by  getting  one  person^  to 
tell  about  another  ;  and  finally  they  settled  with  the  District- 
Chief,  who  was  to  contribute  a  child,  and  who  was  to  be 
spared.  The  boys  and  girls  were  then  taken  to  the  King ; 
he  retained  as  many  as  he  wanted,  and  sent  the  others  to 
his  Mother,  to  the  Queen,  and  to  the  Katikiro,  and  the 
Kimbugwe. 
aiiding  A  similar  method  was  adopted  to  obtain  labour  for  building 
*^        in    the    royal    enclosure.     Each    District-Chief    had    certain 

yal  en-  -^  ,  i  •  i  •    i       i 

asure.  buildings  in  the  enclosure  allotted  to  him,  which  he  was 
required  to  keep  in  repair.  When  a  house  required  to  be 
re-built,  the  King  appointed  an  overseer,  and  the  latter  went 
to  the  District-Chief  concerned,  and  settled  with  him  how 
many  men  would  be  required  for  the  work  ;  the  overseer 
then  collected  the  men  from  the  sub-chiefs  according  to  the 
arrangements  with  the  District-Chief,  commenced  the  building, 
and  fined  those  who  did  not  work  or  who  did  their  work 
badly. 

biefs  and      Under  each  chief  there  were  a  number  of  sub-chiefs,  who 

defs  y^^ra  under  his  authority  and  worked  for  him,  and  from  whom 
he  also  obtained  men  for  State-labour.  On  his  private  estates 
a  chief  liked  to  place  members  of  his  own  clan,  especially  of 
his  own  section  of  the  clan ;  he  also  gave,  when  it  was 
possible,  sub- chieftainships  to  members  of  his  clan.  In  his 
enclosure  he  had  numbers  of  women  from  his  clan,  in  addition 
to  the  women  whom  he  received  as  presents  to  be  his  wives 
or  his  slaves  ;  these  free  women  also  helped  to  provide  food 
for  him  and  his  retainers.  Women  often  formed  the  principal 
item  of  a  man's  wealth  ;  they  were  not  so  conspicuous  as 
cattle,  and  did  not  excite  the  envy  of  his  District-Chief,  or  of 
the  King,  as  was  the  case  when  a  man  became  possessed  of 
large  herds  of  cattle. 

reemen.  Men  who  went  to  live  on  the  private  lands  of  a  chief  were 
called  his  freemen  (basenze) ;  they  worked  or  fought  for  him 
in  return  for  the  land  which  they  tenanted.  Peasants  did  not 
care  to  live  long  in  the  capital,  because  food  was  scarce 
and  because  the  danger  of  being  seized  and  put  to  death  was 
great ;  they  only  went  there  when  they  were  obliged  to  do  so 


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247 


to  perform  some  work,  and  they  returned  to  the  country 
as  soon  as  they  were  free  to  do  so.  Chiefs  had  to  live  for 
months  at  a  time  in  the  capital  in  order  to  attend  the  Council 
(Lukiko)  ;  if  they  failed  to  do  so,  they  were  accused  of 
disloyalty,  and  were  deposed  and  possibly  robbed  of  all  their 
possessions. 


FIG.    39. — NATIVE   HOUSE  WITH    PINNACLE. 

A  District-Chief  never  interfered  between  a  sub-chief  and 
any  of  his  men  ;  he  held  him  responsible  for  the  deeds  of  his 
own  men,  just  as  the  King  held  the  District-Chief  responsible 
for  the  whole  of  his  district. 

The  district  of  Kyadondo  was  formerly  much  larger  than  The 
it  is  now  ;   at  one  time  it  comprised  the  whole  of  Bulemezi.  ^^i^"" 
The  Kago,  the  chief  of  Kyadondo,  took  precedence  in  Council 


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248  THE   BAGANDA  chap. 

(Lukiko)  of  all  the  other  District-Chiefs,  owing  to  the  special 
duties  which  he  performed  for  the  King.  The  Kago,  as 
Sabadu,  had  to  fulfil  the  taboos  for  the  King,  such  as  death- 
and  birth-ceremonies,  and  those  after  the  coronation — 
ceremonies  which  the  King  could  not  perform  in  person, 
because  some  of  them  required  the  person  who  performed 
them  to  be  secluded  for  months.  The  Kago  superintended 
the  servants  in  the  royal  enclosure,  which  necessitated  his 
constant  presence  in  the  capital.  For  many  years,  too,  the 
capitals  of  the  Kings  have  been  established  in  the  Kago's  dis- 
trict, which  has  added  to  his  importance,  since  it  has  subjected 
all  the  chiefs  to  him  in  certain  matters,  their  town-residences 
being  in  his  district.  The  office  of  Kago  lasted  during 
a  King's  lifetime,  and  ended  with  his  death,  because  this 
particular  chief  had  to  go  to  the  temple  of  a  deceased  King 
to  be  his  Kago  there  ;  and  a  new  Kago  had  accordingly 
to  be  appointed  with  the  new  King. 

The  second  chief  in  Kyadondo,  under  the  Kago,  was  the 
Mumyuka,  who  took  the  title  of  Sekyoyo.  In  each  district 
it  was  the  custom  to  build  the  residence  of  the  principal 
chief  on  the  border  nearest  to  the  capital  ;  the  second  chief 
resided  a  little  further  away,  towards  the  middle  part  of  the 
district,  while  the  others  were  placed  at  such  distances  from 
the  principal  chief  as  would  enable  them  to  supervise  every 
part  of  the  district. 

The  chiefs  of  Kyadondo  under  the  Kago  were : — 

I.  Sekyoyo,  who  was  the  Mumyuka.       2.   Sabakaki. 
to  the  Kago. 

3.  ?}enkole,  who  was  the  Sabadu.  4.  Mukubankwata. 

5.  Kakembo.  6.    Wakikiingu. 

7.  Kinyolo.  8.  Sebata. 

9.  Omutete.  10.  Nambogo. 

1 1 .  Sengobo,  who  was  the  Gubagaba.  1 2.  Mpingi. 
Sekyoyo  governed  nearly  half  the  Kyadondo  district,  and 
he  was  responsible  to  the  King  and  Council  (Lukiko)  for  the 
behaviour  of  the  sub-chiefs  in  his  part  of  the  district.  In  all 
matters  of  State  when  there  was  work  to  be  done,  or  a  tax 
to  be  collected,  he  had  to  obey  his  District-Chief,  the  Kago, 
and  to  help  him  find  the  labour,  and  the  like. 


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yiii  GOVERNMENT 


249 


Sabakaki  was  the  chief  set  over  the  pages  and  boys  in  the 
royal  enclosure ;  he  was  responsible  for  their  conduct  to 
the  Kago,  his  District-Chief,  and  through  the  Kago  to  the 
King,  In  State  matters  he  too  stood  immediately  under 
the  Kago,  and  was  not  responsible  to  the  Mumyuka. 

Senkole  was_Jhe  chief  who  had  charge  of  the  sacred  fuse 
for  the  sacred  fire  ;  he  was  one  of  the  King's  special  servants 
as  caretaker  of  the  fire.  In  State  affairs  it  was  his  duty 
to  supply  labour  and  to  collect  taxes  at  the  bidding  of  the 
Kago. 

Each  of  the  other  chiefs  mentioned  had  to  obey  the  orders 
of  the  Kago  in  matters  of  State,  though  the  Kago  could  not 
compel  him  to  do  any  private  work  for  himself,  such  as 
building  his  houses,  or  erecting  his  fences,  or  collecting  his 
private  taxes.  The  Kago  had  no  power  to  depose  these 
chiefs,  nor  when  one  died  or  was  deposed,  could  he  appoint 
another  person  to  fill  the  office  ;  the  Katikiro  and  the  chiefs 
suggested  to  the  King  the  person  most  suitable  for  any  vacant 
office,  and  the  decision  rested  with  the  King. 

When  any  office  fell  vacant,  even  if  it  was  one  of  the 
superior  chieftainships,  it  was  not  essential  that  a  successor 
from  the  same  clan  should  be  appointed.  In  cases  when 
a  chief  fell  in  battle,  or  when  he  was  a  favourite  of  the  King, 
it  was  the  custom  to  appoint  his  son,  or  at  least  someone 
from  the  same  branch  of  his  clan,  as  his  successor.  It  was, 
however,  within  the  King's  power  to  appoint  any  member 
of  the  clan,  or  indeed  a  person  from  another  clan  altogether. 
Still,  in  his  own  district  a  chief  had  great  power,  and  no 
sub-chief  would  think  of  slighting  his  superior  in  any  way  ; 
and  every  case  on  appeal  was  expected  to  pass  through  the 
chief's  court  before  it  went  to  the  Katikiro,  or  to  the  King. 

Singo  was  one  of  the  largest  districts  in  the  country,  but  The  Singo 
was  always  somewhat  sparsely  populated,  owing  to  the  close 
proximity  of  the  Banyoro,  and  the  raids  which  they  made 
upon  Singo.     In  recent  times  a  large  portion  has  been  taken 
from  it  to  form  a  new  district,  which  is  called  Bwekula. 

The  principal  chief  of  Singo  was  the  Mukwenda,  who  was 
shield-bearer  to  the  King.  He  had  to  observe  a  taboo  each 
full  moon,  namely,  to  abstain  from  food  from  noon  of  the  day 


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2SO  THE   BAGANDA  ciiA'?; 

of  the  full  moon  until  ,the  following 'morning,  and  also  to  live 
apart  from  his  wives  during  that  time.  "  It  is  full  moon  ;  the 
Mukwenda  may  not  eat,"  was  a  saying  among  the  people. 
The  Mukwenda  s  country  seat  was  called  Mityana ;  it  was 
situated  on  the  shore  of  the  small  lake  Wamala.^ 

The  leading  chiefs  under  the  Mukwenda  were  : — • 

I.  Omuterega  or  Mwemba,  who      2.  Kajongolo,    who    was 
was  the  Mumyuka.  the  Sahadu. 

3.   Sekkoala,  who  was  the  Sahagabo. 

The  Mukwenda  s  sub-chiefs  on  his  private  estates  were  : — 

I.   Omuterega.  2.   Omujuna. 

3.  Mujumbula.  4.  Lusundo. 

Mwentba's  sub-chiefs  were  : — 

I.  Mulere.  2.  Kidimbo. 

3.  Luhnbazi.  4.   Omiikuta. 

5.  Segirinya. 

Luimbazt's  sub-chiefs  were  : — 

I.   Ominvaguza.  2.   Ommvaliila. 

3.   Omiikivakula. 

Oinuzvaguza's  sub-chief  was  : — 

Omunakulya. 

It  was  the  duty  of  the  chief  Kajongolo  to  take  the  fire 
(kasiki)  from  the  temporary  house  in  which  each  new  King 
lived,  while  mourning  in  Busiro,  and  to  carry  it  to  Bunyoro.  ^ 

Kajongolo  s  sub-chiefs  were  : — 

I.  Kagolo.  2.  Omuiumbula. 

3.   Onmganda. 

Kagolo's  sub-chief  was  : — 

Omiuiyenya. 

Sekiwala's  sub-chiefs  were  : — 

I.   Omunaku.  2.  Natigo. 

3.   Omutesa.  4.  Kaira. 

5.  Kawula. 
Kyagwe  The   Kyagwe   district  was   regarded   as   the  richest,  most 

district.      fertile,  and  most  prosperous  in  the  kingdom.     It  not  only  had 

'  In  olden  times  the  islands  of  the  lake  were  densely  peopled,  and  there  was  an 
important  temple  to  the  god  Wamala  on  the  shore  of  the  lake,  whither  the  King 
periodically  sent  human  sacrifices.  The  lake  was  traversed  by  dug-out  canoes, 
and  the  people  on  the  islands  lived  chiefly  by  fishing. 

^  See  pp.  109,  200. 


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VIII  GOVERNMENT  251 

the  best  gardens,  but  also  good  fishing-grounds,  good  hunting 
in  the  large  forests,  and  also  outlets  for  the  food  supplies  in 
the  numerous  markets  along  the  Lake  shore,  which  were 
frequented  by  the  people  from  the  Islands  and  from  Busoga.^ 
The  chief,  the  Sekibobo,  had  the  oversight  of  Busoga  ;  and 
whenever  the  Basoga  came  into  Uganda,  the  people  of 
the  district  benefited  by  their  visits.  Most  of  the  chiefs  of  the 
district  had  their  huntsmen,  who  captured  elephants,  and  paid 
their  masters  in  ivory  for  the  privilege  of  being  allowed 
to  hunt  on  their  estates.  Again,  the  Banyoro  and  the  Bakedi, 
when  not  actively  hostile,  were  ready  to  barter  goods  along 
their  frontiers,  and  thus  added  to  the  wealth  of  the  district. 
The  Sekibobo  s  country  seat  was  at  Mukono. 
The  Sekibobo's  principal  chiefs  were  : — 
I.  Naniutwe,  the  Mumyuka.      2.  Namfiunbambi,  the 

Sabadii. 


3.  Katenda,  the  Sabagabo. 

4.  Mulondo,  the  Sabazval 

5.   Omunyuiva,  the    Mtiiuba 

6.  Mutoro,  the  Mutuba 

Mukulu. 

Muto. 

The  Sekibobo's  sub-chiefs  on 

his  private  estates  were  : — 

I.   Omwanga. 

2.   0  mil  tola. 

3.   Omunywa. 

4.  Kikulu. 

5.  Mugogo. 

6.  Kajugiijue. 

7.   Oniutomera. 

Namutwe's  sub-chiefs  were  :- 

— 

I.  Omukabya. 

2.   Omusanjufu. 

3.   Omuwanula. 

4.  Bude. 

5.  Mubanda. 

6.  Hondo. 

7.  Mande  Ekabembe. 

8.  Mbazira  Ebuliinii. 

Namfumbambi' s  sub-chiefs  were  : — 

I.  Nakirindisa. 

2.  Mukakanya. 

3.  Naluma. 

4.  Kigi  Ebwanika. 

5.  Kamyuka. 

Mulondo's  sub-chiefs  were  :— 

- 

I.   Omiikubankwata. 

2.   Omulyowa. 

3.  Ngango. 

The    Bulemezi    district    was    at    one    time    part    of  the  Bulemezi 
Kyadondo    district ;     King    Mawanda    divided    it   off  from  '^"'"'='- 

1  Busoga  is  the  name  of  the  country  ;  Basoga  is  the  name  of  the  people. 

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252  THE   BAGANDA  chap. 

Kyadondo,  and  made  it  a  separate  district  of  the  first  rank, 
because  its  chief,  Mzvogozi,  was  a  wealthy  man,  and  had  built 
one  of  the  largest  houses  in  the  royal  enclosure,  which  he  called 
Muzibu.  The  task  of  building  the  King's  large  houses  was 
only  imposed  upon  District-Chiefs  ;  and  as  Mwogozi  had  been 
promoted  to  do  this  work,  the  King  also  made  his  district 
independent,  and  promoted,  him  to  the  rank  of  being  one  of 
the  principal  chiefs,  and  changed  his  title  to  that  oi  Kangawo. 
The  district  is  very  fertile  and  has  some  of  the  best  pasturage 
in  the  country.  Cattle  thrive  upon  the  grass,  and  the 
brackish  water  found  there  seems  to  be  good  for  them. 
Until  King  Kamanya's  reign  a  large  portion  of  the  district 
belonged  to  Bunyoro,  the  part  known  as  Luwero  being  the 
latest  portion  to  be  subjugated.  The  Kangawds  principal 
chiefs  were  : — 

I.  Nsege,  the  Rhimyuka.  2.  Kisibika,  the  Sabadu. 

3.  Masiki,  the  Sabawali.  4.  Namaguzi  or  Nankyama, 

the  Sabagabo. 

The  Kangawds  sub-chiefs  on  his  private  estates  were : — ■ 

I.  Mukuina.  2.   Omutainbuzi. 

3.  Nakatanza.  4.  Kibale. 

5.  Mbaja.  6.  Lubobi. 

7.  Namuguzi.  8.  Ahitutumuzi. 

9.  Magato.  10.  Nabiigwamu. 

Nsege' s  sub-chiefs  were  : — 

I.   Omuwambya.  2.   Omukangula. 

3.   Omunyenya. 

Kisibika' s  sub-chiefs  were  : — 

I.   Omulema.  2.   Omubanda. 

3.  Kasamba,  4.   Omusonyi. 

Kisibika's  sub-chiefs  on  his  private  estates  were  : 

I.  Kikoja.  2.   Onmkasa. 

3.   Oimisuna. 

Najikyamd s  sub-chiefs  were  : — 

I.   Omujebejo.  2.   Omumera. 

3.   Omutabula.  4.   Omusambula. 

Busiro  Busiro,  which  means  the  district  of  the  graves,  contains  all 

the  temples  of  the  kings  ;    it  is    important  for   this    reason, 
though  it  is  a  small  district  in  comparison  with  most  of  the 


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viii  GOVERNMENT  253 

others.    The  chief,  the  Mugema,  was  one  of  the  few  hereditary 
chiefs  in  the  country.     He  held  the  office  in  virtue  of  one  of 
his  forefathers  having  nursed  and  brought  back  to  Uganda 
King  Kimera,  who,  during  his  infancy,  was  in  great  danger 
of  being  killed  in  Bunyoro  ;  Uganda  was  also  at  the  time  in 
danger  of  being  left  without  an  heir  to  the  throne.     There- 
upon not  only  had  the  Mugema  the  chieftainship  conferred 
upon  him,  but  it  was  made  hereditary  in  his  clan.    The  Mugema 
by  custom  lived  on  a  site  separated  from  the  King's  hill  by  a 
stream  of  water.     His  chief  office  was  that  of  Katikiro  to  the 
dead,  an  important  part  of  his  duty  being  the  supervision  of 
the  temples  in  his  district  and  of  the  estates  attached  to  them. 
In  early  times  the  honour  of  greeting  the  King  standing  was 
conferred  upon  the  Mugema.     He  was  not  allowed  to  eat  any 
food  which  had  been  cooked  in  the  royal  enclosure,  because 
he  was   "  Father  of  the  King."     The  King  sent  him  living 
animals  when  he  wished  to  give  him  a  present  ;  the  Mugema 
might,  however,  have  meals  with  the  King's  Mother,  and  with 
her  sister,  Nabikande,  if  he  wished  to  do  so. 

The  Miigema's  principal  chiefs  were  : — 

I.  Senkezi,  the  Mumyuka.        2.  Kabwege,  the  Sabagabo. 

3.  Makamba,  the  Sabadu. 

The  Mugema  s  sub-chiefs  on  his  private  estates  were  : — 

I.  Senkezi.  2.   Ozvekasubi. 

3.    Wagumbulizi.  4.   Gunju. 

5.    Walusimbi.  6.  Sebasalire,  the  chief  herds- 

man. 

Senkezi s  sub-chiefs  were  : — 

I.   Omutawonga.  2.   Omukulu. 

3.   Sempala. 

Kabwege's  sub-chiefs  were  : — 

I.  Kasuja.  2.  N anker e. 

3.  Mwotansubi. 

Makamba' s  sub-chiefs  were  : — 

I.   Gabunga.  2.    Wampona. 

3.  Semandu..  4.  Mugulu. 

5.  Nalungulu.  6.   Omukebezi. 

7.  Munawa.  8.  Sebugwao. 

9.  Mutawanvu. 


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254  THE   BAGANDA  chap. 

Gabimga  was  the  Admiral  of  the  Canoes  ;  he  controlled  all 
the  traffic  on  the  Lake,  and  was  an  important  person  on  the 
Islands.  He  had  many  chiefs  on  the  Islands,  who  owned  his 
authority,  and  hundreds  of  canoes.  Gabimga  had  in  some 
respects  quite  as  important  an  office  as  a  District-Chief ;  his 
sub-chiefs  were  numbered  by  the  score,  and  the  more  im- 
portant among  them  had  estates  on  the  mainland,  which 
would  enable  them  to  visit  the  capital,  when  necessary,  with- 
out being  dependent  upon  friends  for  hospitality.  While  the 
main  group  of  Islands,  called  the  Sese  Islands,  belonged  to 
Uganda,  the  natives  of  Buvuma,  the  large  island  in  the  northern 
part  of  the  Lake  bordering  on  Busoga,  not  only  resisted  the 
attacks  of  the  Baganda,  but  often  made  counter  attacks  upon 
their  canoes,  and  at  times  even  made  raids  into  their  country. 
This  island  was  not  subdued  until  the  British  came  into 
Uganda.  Again,  in  the  southern  part  of  the  Lake  there 
were  many  independent  Islands,  and  Gabunga  was  often 
called  upon  to  furnish  the  means  of  transport  for  troops  on 
their  way  to  attack  them.  He  also  provided  canoes  for 
people  who  wished  to  visit  the  more  remote  parts  of  the 
mainland,  which  could  be  reached  more  easily  by  water  than 
by  making  a  long  over-land  journey. 
Mawo-  Mawokota  was  a  small  district,  bounded  on  each  side  by 

district.      Other  districts.     The  chief  took  the  title  of  the  Kainia;  his 
principal  chiefs  were  : — ■ 

I.  Mtigoloba,  the  Miimyuka.      2.  Kawungu,  the  Sabadu. 

3.  Nannoama,  the  Sabawali,     4.  Ndugiva,  the  Sabagabo. 

The  Kaima's  sub-chiefs  on  his  private  estates  were  : — 

I.  Magnnda.  2.  Jumba. 

3.  Luwojiia. 

Miigolobd s  sub-chiefs  were  :  — 


I.   S em f lima. 

2.  Semwanga. 

3.  Kalinda. 

4.  Katega. 

Kaivimgii  s  s 

ub-chiefs  were  : 

— 

I.  Kakinda. 

2.  Miibikula. 

3.  Kabazi. 

4.  Magambo. 

5.  Kirunda. 

6.  Kabogoza. 

7.  Nsamba. 

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vili  GOVERNMENT 


255 


2. 

Omukera. 

4- 

Naivandugu. 

6. 

Katono. 

8. 

Nsimbi. 

lO. 

Kikomeko. 

12. 

Kyevnva. 

Naimvama's  sub-chiefs  were  : — 
I.  Magimbi. 
3.  Namukoka. 
5.  Setuba. 
7.  Musembwa. 
g.  Kisero. 
II.  Nampagi. 
Ndtigwa's  sub-chiefs  were  : — 
I.  Mzvandaza.  2.  Munugi. 

The  Gomba  district,  situated  to  the  north-west  of  Singo,  Gomba 
was  until  recently  part  of  Bunyoro.^  It  has  never  been  thickly  ^^i^'"'^'- 
populated  since  it  was  taken  from  the  Banyoro,  because  the 
original  inhabitants  left  for  Bunyoro,  and  the  Baganda 
peasants  did  not  care  to  settle  there,  preferring  to  remain 
where  their  forefathers  were  buried.  Gomba  contains  excel- 
lent pasture  lands,  but  the  Baganda  were  afraid  to  leave  their 
cattle  there,  lest  they  should  be  raided  by  the  Banyoro,  and 
consequently  only  a  few  could  be  induced  to  send  them  to 
such  an  exposed  district.  The  District-Chief,  the  Kitiinsi,  had 
only  one  principal  chief,  Malanti. 

The  Kitunzi's  sub-chiefs  on  his  private  estates  were : — 
I.  Mwaziza.  2.  Musisi. 

3.  Ndaliki. 

Malanti's  sub-chiefs  were  : — 
I.  Mutabuza.  2.   Lubobi. 

Budu  was  a  large  and  important  district,  and  also  one  of  Budu 
the  wealthiest.  It  was  governed  by  the  Banyoro,  until  King  '^'^'"'^'^ 
Junju  conquered  them,  and  took  it.  Many  of  the  inhabitants 
remained  there,  and  became  the  subjects  of  the  Baganda.  On 
this  account  we  find  many  clans  and  totems  differing  from 
those  of  the  Baganda  ;  they  are  the  survivals  of  the  Banyoro 
regime.  In  two  or  three  cases  the  clans,  while  still  retaining 
•  their  peculiarities,  have  been  accepted  by  the  Baganda  as 
clans  with  which  they  can  intermarry  ;  most  of  the  clans  have, 
however,  been  incorporated  into  the  older  Baganda  clans. 
The  Pokino,  the  District-Chief  of  Budu,  was  the  overlord  of  the 
small   kingdom,  Koki,  and   of  the    Kiziba    country.     These 

1  Bunyoro  is  the  name  of  the  country  ;  Banyoro  is  the  name  of  the  people. 


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2S6  THE   BAGANDA  chap. 

tributary  countries  added  considerably  to  the  wealth  of  his 
district ;  and  not  only  so,  but  formerly  all  traders  coming 
from  the  coast  worked  their  way  into  Uganda  round  the 
Lake,  through  Budu,  and  so  enriched  the  people  of  Budu. 
The  Pokino's  principal  chiefs  were  : — 

I.  Katabalwa,th&  Muinyuka.     2.  Kagolo,  the  Sabadu. 

3.  Kajerero,  the  Sabagabo.         4.  Bugala,  the  Sabawali. 

The  Pokino's  sub-chiefs  on  his  private  estates  were  : — 

I.   Owesanje.  2.  Miikiide.. 

3.  Kasiunba.  4.  Kabuzi. 

Katabalwd s  sub-chiefs  were: — 

I.   Omubinge.  2.   Owekasenya. 

3.  Kiganda.  4.   Owekabiilasoke. 

5.  Muntu.  6.   Ozvekawoko. 

7.  Kaikuzi.  8.  Mawogola. 

Kagolds  sub-chiefs  were  : — 

I.   Omiitalya.  2.  Namutula. 

3.  Mweseze.  4.   Omunywa. 

5.   Owelwakoni.  6.  Kikyasuka. 

Kajererds  sub-chiefs  were  : — 

I.  Muwanguzi.  2.  Omuyombya. 

3.  Koniagobidungi. 
Busuju  The    Busuju    district,    which    lies   to    the    west    of   Busiro, 

though  small,  had  an  important  chief  in  the  Kasuju,  who  had 
the  care  of  all  the  princes  and  princesses,  and  also  assisted 
in  appointing  each  new  king.  The  Kasiijn's  principal  chiefs 
were : — 

I.  Kajubi.  2.  Kafuna. 

3.  Mutasigwa.  4.  Mwanje. 

S.  Kalibala.  6.  Omulabi. 

7.   Omukuta.  8.   Omutengeza. 

As  the  princes  held  property  and  lived  in  different  parts 
of  the  country,  and  as  the  Kasuju  had  to  manage  their  estates 
and  to  act  as  judge  in  their  private  affairs,  he  was  brought 
into  contact  with  most  of  the  chiefs ;  and  this  naturally 
increased  the  importance  of  his  office. 
Butam-  Butambala  is  a  very  small  district  to  the  west  of  Singo, 

dLfrict.      ^"d  '^he  chieftainship  is  hereditary  in  the  Sheep  clan.     The 
District-Chief,  the  Katambala,  had  two  principal  chiefs  : — 


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VIII  GOVERNMENT  257 

I.  Njovu,  the  Mumyiika.  2.  Katente,  the  Sabadu. 

The  Katambalds  sub-chiefs  on  his  private  estates  were  : — 

I.   Oinulema.  2.   OnmHvalira. 

3.  Kasenke.  4.   Oimitimba. 

5.   Godya  Mtikyala  we  Kayenje. 

In  each  district  the  District-Chief  (owesaza)  had  from  two 
to  six  sub-chiefs,  who  were  responsible  to  him  for  the  over- 
sight of  large  portions  of  the  district.  The  most  important 
sub-chief  in  each  case  bore  the  title  Muniyuka  ;  he  was  of 
superior  rank  to  the  other  sub-chiefs  in  the  district,  but 
under  ordinary  circumstances  had  no  power  over  them, 
though  in  certain  administrative  matters  he  controlled  them, 
and  when  visiting  the  King  he  took  precedence  among 
them.  The  third  order  of  chief  in  a  district  was  called 
Sabadu  ;  he  looked  to  the  District-Chief  for  orders,  and  acted 
through  him  in  matters  of  State.  In  the  Council  (Lukiko) 
the  Sabadu  ranked  after  the  Mumyuka}  and  took  his  seat 
behind  him.  The  fourth  order  of  chiefs  took  the  title 
Sabagabo,  and  the  fifth  the  title  Sabawali ;  these  men  were 
influential  men  in  the  country  regions,  and  they  governed 
large  areas  of  land,  and  had  numerous  small  chiefs  under 
their  control ;  but  when  they  came  to  the  Council  (Lukiko), 
they  took  their  seats  in  less  honourable  places  than  the 
higher-grade  chiefs.  In  many  instances,  however,  a  chief  of 
lower  rank  might  win  respect  through  his  personal  powers 
and  ability,  and  such  a  man  might  be  consulted  in  State 
matters  before  his  superior  chiefs.  The  sixth  order,  Mutuba 
Mjckuhi,  and  the  seventh,  Mutuba  Muto,  were  sub-chieftain- 
ships given  in  very  populous  districts.  With  the  assistance 
of  these  chiefs,  who  were  also  magistrates,  the  chief  of  a 
district  could  keep  a  hold  over  his  people,  and  could  ascertain 
all  that  was  happening  among  them.  Each  chief  had  his 
special  house,  where  people  met  to  discuss  affairs,  and  to  have 
any  cases  tried. 

The  King's  private  servants,  such  as  policemen,   guards.  The  ^ 
gate-keepers,  the    men   who    built    the    smaller    houses    and  prj^fte 
inner  fences  of  the  royal  enclosure,  and  those  who  assisted  servants. 
to  supply  the  royal  table,  were  called  Batongole.     They  were 

1  See  p.  248. 

s 


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258 


THE   BAGANDA 


CHAP. 


The 
Court- 
house 
(Lukiko) 
and  Audi- 
ences. 


given  estates  in  different  districts,  and  were  responsible 
immediately  to  the  King  himself;  they  were  also  exempt 
from  all  State-labour  except  that  of  helping  to  repair  roads 
and  bridges.  Their  chief  officer  was  given  a  title  corre- 
sponding to  the  name  of  the  reigning  King ;  for  example, 
during  King  Suna's  reign  he  was  called  Omiisuna.  When 
on  duty  in  the  royal  enclosure  they  wore  distinctive  neck- 
ornaments  of  copper,  brass,  iron,  or  cane.  When  taxes  were 
being  collected  from  any  particular  district,  the  chief  officer 
over  the  private  servants  (Batongole)  sent  his  representative  to 
collect  the  taxes  from  the  King's  private  servants  (Batongole), 
and  then  delivered  them  to  the  District-Chief 

In  a  matter  of  public  concern,  such  as  the  levying  of  taxes 
or  the  demanding  of  labour  for  road-making,  or  for  the 
building  of  one  of  the  chief  houses  in  the  royal  enclosure,  or 
of  a  temple,  it  was  the  custom  that  the  chief  of  the  district 
should  first  be  consulted  as  to  the  supply  of  labour,  or  the 
amount  of  taxes.  Under  such  circumstances  the  District- 
Chief  summoned  his  private  chiefs  and  sub-chiefs  ;  and  with 
them  agreed  as  to  the  amount  which  each  sub-chief  should 
supply. 

The  King's  reception-hall  was  the  highest  court  in  the 
land.  It  was  there  that  the  King  met  his  chiefs  and 
discussed  State-business  with  them,  and  it  was  there  too  that 
all  appeal  cases  were  heard.  In  the  Council  (Lukiko)  anyone 
might  speak  ;  indeed  several  people  would  often  be  talking 
at  the  same  time.  These  gatherings  were  held  almost  daily, 
they  were  summoned  sometimes  by  the  Katikiro,  and  some- 
times by  the  King.  Drums  were  sounded,  and  then  a 
messenger  from  the  King  went  to  and  fro  between  the 
assembling  chiefs  and  the  King,  and  told  the  latter  the 
names  of  the  chiefs  who  had  arrived.  The  King  sent 
polite  messages  to  the  waiting  chiefs,  and  they  returned 
compliments  and  asked  for  an  audience.  When  the  King 
was  ready,  he  entered  the  audience-chamber,  called  Blange, 
by  a  private  door,  and  took  his  seat  on  the  dai's,  which  was 
covered  with  a  barkcloth  and  the  royal  rug.  Frequently 
some  of  his  favourite  wives  and  also  some  of  his  sisters 
accompanied  him,  though   none  sat  upon  the  rug,  or  even 


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VIII  GOVERNMENT  259 

trod  upon  it ;  they  turned  it  up  as  they  walked  to  their 
places  behind  the  King,  and  sat  with  the  rug  resting  upon 
their  knees.  The-chiefs  sat  accordjog,  to  _  their  rank;  the 
Katikiro  and  the  Kimbugwe  sat  on  either  side  in  front  of 
the  King,  with  the  royal  rug  resting  upon  their  knees  ;  and 
the  chiefs  sat  in  rows,  leaving  a  space  in  front  of  the  King 
into  which  anyone  who  was  to  be  tried  came  and  knelt  down. 
When  the  King  entered,  everyone  greeted  him  with  the 
special  salutation  Gusinze,  which  means  "  May  you  overcome," 
and  all  bowed  down  their  faces  to  the  ground.  No  one  was 
permitted  to  cough,  or  sneeze,  or  blow  his  nose  in  the  court ; 
had  they  done  so,  they  would  have  been  seized  by  the 
guards,  who  stood  armed  with  ropes,  ready  to  bind  anyone 
if  the  King  gave  the  word.  To  sneeze,  or  to  blow  the  nose 
was  a  sign  of  having  a  cold  in  the  head ;  and  as  the  Kings  were 
supposed  to  be  specially  susceptible  to  colds  which  might 
end  fatally,  they  were  much  afraid  of  infection.  The  most 
weighty  matters  of  State  were  mixed  up  with  the  most  trivial 
conversation,  which  latter  was  intended  to  amuse  the  court, 
and  to  keep  those  present  from  being  dull.  Beer  was  placed 
in  a  neighbouring  house,  and  the  King  allowed  any  who 
wished  to  go  and  drink  it,  when  they  were  tired.  Life  and 
death  were  treated  as  of  little  moment;  the  King  might 
cause  any  one  of  his  chiefs  to  be  bound,  detained,  or  put  to 
death  at  his  pleasure.  A  chief  would  enter  the  court 
apparently  high  in  favour,  and  then  some  trifling  circum- 
stance might  alter  everything ;  he  would  be  seized,  bound, 
and  dragged  away  by  the  police  with  cuffs  and  blows,  and 
with  every  mark  of  indignity,  to  be  put  into  the  stocks  until 
the  King's  final  decision  was  known.  Unless  he  could  obtain 
his  release  through  the  intercession  of  his  friends,  his  life 
would  soon  end  at  one  of  the  sacrificial  places. 

The  King  often  brought  a  spurious  charge  against  a  chief 
who  was  becoming  rich,  and  fined  him  heavily,  or  sent  him 
to  prison,  intimating  to  him  that  he  must  pay  a  handsome 
sum  if  he  wished  to  be  freed ;  failing  that,  he  would  be  cast 
into  the  stocks,  where  he  would  be  so  much  ill  used,  that  he 
would  be  glad  to  pay  any  fine  to  escape  the  torture  and  the 
danger  of  being  put  to  death. 

S    2 


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26o 


THE   BAGANDA 


CHAP. 


The  The  majority  of  appeals  ended    in    the    Katikirds   court, 

Court"^"'^  which  ranked  next  after  the  King's  court ;  it  stood  facing 
the  King's  entrance.  This  court-liouse  appears  to  have 
been  a  survival  of  an  old  custom,  according  to  which  the 
King  sat  under  one  of  the  sacred  trees  at  the  entrance  of 
his  enclosure,  and  tried  all  cases  brought  to  him.  The 
Katikiro  tried  the  more  important  cases  in  person,  but 
deputed    an    assistant    to   try  others  ;    the    assistant    had  to 


FIG.    40.— THE    KATIKIRO'S   ENCLOSURE,    WITH   OLD   COURT-HOUSE   IN 
WHICH   APPEALS   WERE   HEARD. 

report  the  result  of  his  examination,  and  the  Katikiro  then 
gave  the  decision.  In  each  court  a  fee  of  twenty  cowry- 
shells  was  paid  by  the  plaintiff  when  stating  his  case,  and  a 
further  fee  of  a  goat  and  a  barkcloth,  before  the  accused  was 
summoned  to  appear  in  court ;  the  accused  also  paid  a  goat 
and  a  barkcloth  before  the  case  was  tried  ;  these  sums  were 
called  the  bitebi.  When  sentence  was  given,  the  judge  fined 
the  offender  two  goats  and  one  barkcloth,  which  were  given 


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viii  GOVERNMENT  261 

to  the  plaintiff  in  addition  to  the  whole  amount  which  he 
claimed  from  the  defendant.  When  an  appeal  was  made 
from  one  court  to  another,  ending  in  the  Katikiro's,  the 
plaintiff  paid  the  fee  of  twent)'  cowry-shejls^  a  goat,  and  a 
barkcloth  to  each  of  the  lower  courts,  but  to  the  Katikiro's 
court  he  paid  ten  goats  and  five  barkcloths.  If  it  was  a  case 
of  cattle-lifting  which  was  to  be  tried,  the  Katikiro  fined  the 
offender  a  number  of  animals,  in  addition  to  ordering  him  to 
restore  the  full  number  which  he  had  stolen.  The  Katikiro 
was  given  one-fourth  of  the  fine,  besides  his  original  fee,  and 
the  party  against  whom  the  sentence  was  given  had  to  refund 
all  the  court  fees.  Corruption  was  rife  in  these  courts.  If  a 
man  thought  that  he  was  losing  his  case,  he  would  endeavour 
to  bribe  the  judge  ;  if  he  proposed  to  give  him  a  slave,  he 
would  place  his  hand  flat  upon  the  top  of  his  head  as  if 
rubbing  it,  when  no  one  but  the  judge  was  looking ;  this 
signified  that  he  would  give  the  latter  a  man  to  carry  his 
loads.  If  he  proposed  to  give  him  a  woman  or  a  girl,  he 
would  double  up  his  fist  and  place  it  to  his  breast,  to  repre- 
sent a  woman's  breast ;  if  he  proposed  to  give  him  a  cow,  he 
would  place  his  fist  to  the  side  of  his  head,  to  represent  a 
horn  ;  if  it  was  a  load  of  barkcloths,  he  would  tug  at  his 
own  cloth.  These  signs  were  made  secretly ;  if  the  judge 
accepted  the  bribe,  he  pronounced  sentence  in  the  man's 
favour. 

Though  death  was  usually  the  punishment  inflicted  for  Adultery, 
adultery,  an  offender's  life  would  sometimes  be  spared,  and 
he  be  fined  two  women,  if  he  were  able  to  pay  them  ;  the 
culprit  was,  however,  maimed  ;  he  lost  a  limb,  or  had  an  eye 
gouged  out,  and  showed  by  his  maimed  condition  that  he 
had  been  guilty  of  a  crime.  A  slave  taken  in  adultery  with 
one  of  his  master's  wives  was  invariably  put  to  death. 
Women  were  compelled  by  torture  to  name  their  seducers ; 
if  the  accused  man  denied  the  charge,  the  woman  was  asked 
to  describe  some  personal  peculiarity  of  his,  or  some  mark  on 
his  body  which  could  be  identified  ;  then  if  the  man  was  found 
to  have  the  peculiarity,  he  was  either  fined  or  put  to  death. 
In  order  to  arrive  at  the  truth,  a  man  who  denied  a  charge 
made  against  him  was  sometimes  stretched  out  with  his  arms 


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262  THE   BAGANDA  chap. 

and  feet  tied  to  stakes  driven  firmly  into  the  ground,  a  piece 
of  barkcloth  was  then  fastened  about  his  private  parts,  and 
set  smouldering.  As  soon  as  the  fire  reached  his  body,  the 
pain  became  too  great  to  bear,  and  the  man  would  own  him- 
self guilty,  in  order  to  be  released  from  torture.  He  would 
then  be  either  killed  or  fined.  An  adulterer  was  called  a 
murderer  (musi),  because  he  was  looked  upon  as  a  man  who 
deliberately  set  about  to  compass  the  death  of  the  woman's 
husband  ;  either  directly,  for  he  would  go  armed  to  visit  the 
woman,  and  if  he  was  disturbed,  he  would  not  hesitate  to 
strike;  or  indirectly,  by  offending  the  fetiches.  Men  knew 
that,  if  they  were  caught  in  the  act  of  adultery,  the  penalty 
would  be  death,  unless  they  were  related  to  the  person 
wronged,  in  which  case  the  latter  might  be  willing  to  accept 
a  fine,  and  might  content  himself  with  mutilating  the  culprit. 
The  worst  consequence  to  the  injured  husband  was  the  anger 
of  his  fetiches  and  gods,  whose  custodian  was  his  wife.  By 
her  action  the  wife  had  involved  her  husband  in  their  dis- 
pleasure ;  he  was  thus  left  exposed  to  the  malice  of  any 
enemy,  and  his  danger  was  increased  in  the  time  of  war, 
because  the  gods  had  withdrawn  their  protection  from  him. 
Adultery  was  also  regarded  as  a  danger  to  children  ;  it  was 
thought  that  women  who  were  guilty  of  it  during  pregnancy 
caused  the  child  to  die,  either  prior  to  birth,  or  at  the  time 
of  birth.  Sometimes  the  guilty  woman  would  herself  die  in 
childbed  ;  or,  if  she  was  safely  delivered,  she  would  have  a 
tendency  to  devour  her  child,  and  would  have  to  be  guarded, 
lest  she  should  kill  it.  It  was  also  supposed  that  a  man  who 
had  sexual  intercourse  with  any  woman  not  his  wife,  during 
the  time  that  any  one  of  his  wives  was  nursing  a  child,  would 
cause  the  child  to  fall  ill,  and  that  unless  he  confessed  his 
guilt,  and  obtained  from  the  medicine-man  the  necessary 
remedies  to  cancel  the  evil  results,  the  child  would  die. 
Sexual  intercourse  with  a  member  of  the  same  clan  (kive),  or 
with  a  woman  of  the  mother's  clan,  was  punished  by  the  death  of 
both  parties,  because  they  were  considered  to  have  brought 
the  god's  displeasure  on  the  whole  clan.  If  one  peasant 
wronged  another  peasant  by  committing  adultery  with  his 
wife,  the  offender  was  fined  ten  women,  ten  cows,  ten  goats 


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VIII  GOVERNMENT  263 

and  ten  loads  of  barkcloths  ;  part  of  this  fine  he  would  pay, 
and  the  rest  he  would  leave  unpaid  for  (possibly)  several 
years,  until  he  could  bring  some  charge  against  the  man  in 
whose  debt  he  stood  ;  then  when  the  case  was  tried,  he  would 
excuse  the  defendant  from  paying  the  fine,  on  condition  that 
he  forgave  him  his  own  debt.  If  a  young  man  wronged  an 
unmarried  girl  and  she  became  pregnant,  he  had  to  take  her 
to  his  father's  house  to  live,  until  she  had  given  birth  to  the 
child  ;  afterwards  he  was  required  to  pay  her  father  the  full 
dowry  if  he  wished  to  marry  her.  If  he  declined  to  marry 
her,  he  was  fined  ;  and  if  he  refused  to  pay  the  fine,  the  girl 
and  her  child  were  taken  away  from  him  by  the  members  of 
her  clan  ;  if  he  paid  the  fine,  but  declined  to  marry  the  girl, 
she  returned  to  her  home  after  nursing  and  weaning  the 
child,  and  the  latter  was  brought  up  b}'  one  of  the  man's 
relatives.  A  girl  who  had  gone  astray  was  not  allowed  to 
have  meals  with  her  parents  until  the  man  who  had  wronged 
her  had  brought  them  a  gift  of  beer  and  a  portion  of  the  fine 
imposed  ;  this  was  supposed  to  appease  the  anger  of  the 
gods.  In  order  to  extort  larger  compensation  for  a  wronged 
daughter,  a  father  would  sometimes  assert  that  his  daughter 
had  been  designed  to  become  one  of  the  King's  wives  ;  the 
youth  knew  then  that  he  would  be  put  to  death  if  the  father 
went  to  Court  and  told  the  King  what  had  happened,  and  so 
he  was  willing  to  pay  whatever  was  demanded  of  him.  If  a 
husband  suspected  his  wife  of  committing  adultery,  he  was 
allowed  to  tie  her  up  and  torture  her,  until  she  confessed  her 
guilt.  This  was  done  in  the  following  manner  :  the  woman 
was  stripped  and  made  to  lie  down  ;  her  legs  and  arms  were 
stretched  out  and  tied  to  the  posts  of  the  house  ;  she  was 
flogged,  and  then  left  in  this  position  for  the  whole  night, 
or  until  she  made  confession.  The  husband  would  not 
be  punished  by  law,  even  if  he  killed  his  wife  under  such 
circumstances  ;  her  relations  might  have  the  case  tried,  but  if 
it  was  proved  that  she  was  in  the  wrong,  no  one  would 
condemn  the  husband.  If  the  husband  was  proved  to  have 
unjustly  tortured  or  killed  his  wife,  her  relations  would  be 
satisfied  with  fining  him.  If  a  peasant  found  that  bis  chief 
was  making  love  to  his  wife,  he  would  pack  up  his  goods  and 


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264  THE   BAGANDA  chap. 

leave  the  district  by  night  lest  he  should  be  put  to  death  on 
her  account  ;  should  his  wife  refuse  to  go  with  him,  he  would 
leave  her  behind. 
Theft.  If    a    woman    was    caught    stealing    food    from     another 

woman's  garden,  she  was  fined,  and  her  husband,  or  her 
master,  had  to  pay  the  fine.  If  a  man  was  caught  stealing 
food,  he  was  killed  on  the  spot  ;  the  food  which  he  had 
stolen  was  tied  round  his  neck,  and  his  body  was  thrown 
into  the  road.  House-breakers  were  killed  on  the  spot,  if 
caught ;  and  the  relatives  would  disown  the  offender,  and 
would  refuse  to  bury  his  body. 
Imprison-  There  were  no  prisons  ;  when  the  King  or  a  chief  ordered 
'"™''  a  man  to  be  confined,  he  was  put  into  the  stocks.  These  were 
heavy  logs  with  a  hole  cut  through,  large  enough  for  the  foot 
to  be  inserted  ;  a  peg  was  run  through  each  side  of  the  log,  at 
right  angles  to  the  hole,  which  diminished  the  size  of  the 
hole,  and  made  it  impossible  for  the  person  confined  to  take 
his  foot  out  again.  A  rope  of  plantain  fibre  was  tied  to  the 
log,  which  enabled  the  prisoner  to  lift  it  as  he  walked  ;  other- 
wise it  would  have  been  impossible  for  him  to  move.  The 
constant  rubbing  of  the  wood  upon  the  foot  and  ankle  soon 
made  a  dreadful  sore,  and  crippled  the  person  ;  and  as  the 
pegs  were  examined  twice  a  day,  and  the  prisoner  was  under 
guard,  there  was  little  chance  of  his  cutting  them  and 
escaping.  The  prisoner  seldom  had  more  than  one  foot  in 
the  stocks  at  a  time.  He  had  to  provide  his  own  food  while 
he  was  confined,  and  he  was  entirely  at  the  mercy  of  the 
guard,  who  could  make  his  life  a  burden.  The  guards  often 
pinioned  a  man  in  such  a  manner,  that  it  was  impossible  for 
him  to  lie  down  or  to  sit  with  any  comfort  ;  they  were  also 
employed  by  the  authorities  to  extract  evidence  ;  so  they 
would  torture  their  prisoner  until  he  was  anxious  to  tell 
anything  that  he  knew,  and  would  gladly  pay  any  price  for 
a  little  ease  and  comfort.  The  men  who  guarded  prisoners 
dedicated  to  the  sacrificial  places  were  sometimes  lenient 
with  their  charges ;  they  would  allow  a  man  to  go  away 
by  night  on  parole,  to  visit  his  friends,  and  would 
indulge  him  in  various  ways  if  he  made  it  worth  their 
while.     Prisoners  who    were   released   by  the  guard  to   visit 


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viri 


GX)VERNMENT 


265 


their  relatives  rarely  abused  the  confidence  thus  reposed 
in  them ;  they  had  given  their  word  to  return,  and 
they  kept  it ;  their  purpose,  in  obtaining  leave  of  absence, 
was  to  visit  influential  relatives,  or  friends,  who  might 
intercede  for  them  with  the  King.  A  more  rigorous  mode  of 
punishing  prisoners  was  to  put  both  arms  into  the  stocks,  as 
well  as  one  leg.     The  log  used  for  the  arms  was  about  two 


FIG.  41. — STOCKS  FOR  ARMS  AND  LEGS,  WITH  PLANTAIN-FIBRE  PADS  WORN 
TO  PROTECT  THE  ARMS  AND  LEGS  FROM  THE  SHARP  EDGES  OF  THE 
WOOD,    AND   COIL  OF    ROPE   FOR    BINDING    PRISONERS. 

feet  six  inches  long,  and  four  inches  in  diameter ;  holes  were 
driven  through  it  at  both  ends  for  the  hands  to  be  passed 
through,  and  pegs  were  inserted  to  prevent  the  hands  from 
being  withdrawn.  The  weight  of  the  log  was  heavy,  and 
there  was  the  further  discomfort  that  the  hands  were  rigidly 
kept  twenty  inches  apart  from  each  other  ;  it  was  difficult  for 
the  prisoner  to  eat,  because,  if  he  wished  to  lift  the  food 
to  his  mouth,  he  could  only  do  so   by  raising   the  log  with 


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266 


THE    BAGANDA 


CHAP. 


The 

powers  of 
Messen- 
gers. 


The 

Queen's 

and  the 

King's 

Mother's 

Courts. 


Treason. 


Homicide 

and 

murder. 


both  hands  extended.  Two  or  three  nights  spent  in  this 
condition  generally  proved  fatal ;  the  log  weighed  so  heavilj' 
upon  the  chest.  In  later  years  the  Arabs  introduced  the  forked 
stick  for  the  neck  ;  this  did  not,  however,  meet  with  general 
approval,  and  was  used  only  for  a  limited  period. 

When  the  King,  or  the  Katikiro,  sent  messengers  to  order 
the  people  to  come  and  do  State-work,  and  the  people  did  not 
obey  at  once,  the  messenger  might  seize  their  property.  In 
such  a  case  the  chief  might  appeal  to  the  King,  who  would 
tr}'  the  case  ;  and  if  it  was  found  that  the  messenger  had 
been  too  arbitrary,  the  King  would  restore  the  property, 
though  it  was  not  often  that  a  messenger  put  himself  so  hope- 
lessly in  the  wrong  as  to  incur  the  disapproval  of  his  actions. 
To  quarrel  with,  or  to  strike  one  of  the  King's  messengers 
was  a  serious  offence  ;  the  guilty  party  was  fined  heavily, 
even  if  the  messenger  had  been  in  the  wrong. 

Both  the  Queen  and  the  King's  Mother  tried  cases  among 
their  own  servants.  But  persons  against  whom  any  serious 
charges  were  brought  in  these  courts  would  not  infrequently 
induce  a  relative,  who  was  a  wife  of  the  King,  to  intercede 
for  them,  so  that  the  King  might  transfer  their  case  to  his 
own  court,  where  a  more  lenient  sentence  would  be  pro- 
nounced than  they  would  otherwise  have  received. 

When  a  person  was  convicted  of  either  treason  or  rebellion, 
the  King  sent  him  to  one  of  the  sacrificial  places,  because  he 
considered  himself  to  be  under  an  obligation  to  the  gods  for 
the  discovery  of  the  plot. 

If  a  man  accidentally  killed  another,  the  case  was  tried, 
and  the  man  was  fined.  For  example,  it  might  happen  that 
a  man  would  be  cutting  reeds  or  grass  near  to  a  road,  and 
another  man  who  was  passing  by  and  who  heard  the  noise, 
would  imagine  that  it  was  some  wild  animal,  and  would  spear 
the  workman,  so  that  he  died  ;  or  again,  it  might  happen  that 
in  a  quarrel  over  beer,  one  man  would  strike  another  so 
severely  that  after  a  few  days'  illness  he  would  die.  Such 
cases  were  settled  by  a  fine,  and  were  not  punishable  by 
death.  It  had  to  be  proved  that  there  was  no  malice  attach- 
ing to  them.  The  offender  was  detained  until  the  case  was 
tried,  and  the  fine  settled  by  the  clans  concerned  r  the  fine 


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VIII  GOVERNMENT  267 

for  homicide  was  generally  twenty  cows,  twenty  goats,  twenty 
barkcloths,  and  twenty  women.  The  clan  to  which  the 
offender  belonged  sent  him  to  beg  from  his  friends  and  from 
all  the  members  of  his  clan,  till  he  could  raise  enough  to  pay 
about  a  quarter  of  the  fine.  During  the  time  that  the 
homicide  was  collecting  the  money  to  pay  the  fine,  all  the 
members  of  the  deceased  man's  clan  held  aloof  from  him  ; 
but  as  soon  as  he  paid  a  portion  of  it,  they  assembled 
together,  and  invited  him  to  a  meal,  after  which  he  was 
free  to  move  about  among  them  as  before.  The  remainder 
of  the  fine  was  not  paid  for  years,  and  perhaps  never  paid ; 
it  was  held  over  until  some  member  of  the  other  clan  com- 
mitted an  offence,  and  then  one  debt  was  made  to  clear  off 
the  other.  During  the  meal  at  which  the  clans  were  recon- 
ciled, a  pot  of  beer  was  brought  in,  and  the  head  of  the 
murdered  man's  clan  would  pour  out  a  cup  saying,  "  There 
is  no  one  here  who  has  killed  another"  ;  he  then  gave  each 
person  present  a  cup  of  beer  to  drink.  Murderers,  as  well  as 
thieves,  were  discovered  by  the  medicine-man  through  the 
ordeal.  Suspected  persons,  if  accused  before  a  chief,  would 
be  brought  before  a  council,  and  would  be  compelled  there  to 
submit  to  the  poison  ordeal,^  if  they  wished  to  prove  their 
innocence  ;  if  they  died  under  the  ordeal,  it  would  be  con- 
cluded that  they  had  been  guilty,  and  that  consequently  the 
drug  had  taken  effect ;  if,  on  the  other  hand,  they  suffered  no 
ill-effects,  it  would  be  concluded  that  they  were  innocent,  and 
the  person  who  accused  them  would  have  to  pay  a  fine  for 
false  accusation.  Those  who  did  not  die  from  the  effects  of 
the  drug,  but  who,  owing  to  illness  caused  by  the  ordeal,  were 
held  to  be  guilty,  were  fined  and  in  most  cases  put  to  death. 

Petty    theft    and    disobedience    on    the    part    of    a    child  Petty 
were  often  punished  by  burning  the  child's  hand  or  cutting '  '^ '" 
off  his   ear.     The   punishment  of  children  was   usually  far 
in  excess  of  the  fault ;  and  little  mercy  was  shown  when  the 
the  child  was  a  slave  or  an  orphan.     Adults  often  had  their 
hands  cut  off  for  theft. 

The  moral  ideas  of  the  people  were    very    crude  ;  it   was  Moral 
not  wrong-doing,  but  detection  that  they  feared.     So  long  as  ^^^'^^^ 

1  See  p.  341. 


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268 


THE   BAGANDA 


CHAP. 


Blood- 

brolher- 

hood. 


Land- 
tenure. 


King's 
control 
over 
money. 


the  perpetrator  of  any  deed  escaped  detection  he  was  not 
troubled  by  his  conscience,  and  never  sought  to  make 
restitution  for  his  wrong-doing.  Men  were  restrained  from 
committing  a  crime  through  fear  of  the  power  of  the  gods, 
and  of  the  powers  which  had  been  supernaturally  granted  to 
the  medicine-men  to  detect  the  perpetrators  of  crime.  The 
Baganda  were  most  hospitable  in  supplying  both  food  and 
shelter  to  a  stranger  ;  and  a  guest  was  treated  with  the 
utmost  respect.  To  visitors  and  strangers  they  were  kind 
and  generous  and  a  guest's  property  was  quite  safe  in  the 
house  of  his  host.  Though  there  was  no  veneration  for  the 
truth  as  an  abstract  idea,  the  violation  of  it,  if  it  caused  incon- 
venience to  a  superior,  was  sure  to  meet  with  punishment.  In 
other  cases  lying  would  be  laughed  at  ;  sometimes  it  would 
even  be  thought  clever  and  amusing. 

The  oath  of  blood-brotherhood  was  binding ;  ^  it  was 
considered  a  solemn  compact,  and  the  violation  of  it  was 
dreaded.  Other  oaths,  such  as  the  common  oath  "  By  my 
Mother,"  were  lightly  made,  and  lightly  set  aside.  It  was 
worth  while  telling  the  truth  to  those  in  authority,  unless  a 
man  had  time  to  escape  before  his  lie  could  be  discovered, 
since  the  penalty  for  lying  was  mutilation. 

The  system  of  land-tenure  was  the  feudal  system  ;  men 
held  the  land  from  chiefs,  on  condition  of  doing  work 
for  them,  especially  building  work,  and  rendering  military 
service.  The  men  rarely  cultivated  the  land,  they  made 
barkcloths,  laid  out  roads,  and  built  bridges  and  houses  for 
the  chiefs  and  for  the  King,  while  the  women  cultivated  the 
fields.  No  sale  of  land  was  possible,  for  all  the  land  belonged 
to  the  King  alone  ;  and  while  the  clans  possessed  their  free- 
hold burial  grounds  they  were  not  allowed  to  sell  these  to 
any  outsider  ;  nor  was  it  possible  for  a  stranger  to  be  buried 
anywhere  in  the  country  without  special  permission  from  the 
King,  a  permission  which  could  only  be  obtained  after  the 
payment  of  a  large  sum  of  money. 

The  King  alone  levied  taxes,  some  portion  of  which  he  gave 
to  the  District-Chiefs.  The  chiefs,  however,  made  money  for 
themselves  by  the  game  and  ivory  which  they  were  able  to 

'  See  p.  19. 


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vill  GOVERNMENT 

secure.  After  the  country  had  been  opened  up  by  the  Arabs 
there  was  a  great  demand  for  ivory  as  well  as  for  cattle  ;  but 
until  that  time  ivory  had  only  been  used  for  making  ornaments 
and  for  the  discs  which  the  King's  men  fashioned  for  use 
as  currency.  Other  people  were  not  prohibited  from  making 
these  discs,  but  it  was  not  easy  for  them  to  procure  ivory, 
since  they  were  forbidden  to  kill  elephants,  or  to  have  ivory  in 
their  possession  without  special  permission  from  the  King,  and, 
moreover,  only  a  limited  number  of  men  had  the  skill  and 
ability  to  carve  the  discs. 

The  Royal  Family  alone  were  regarded  as  superior  to,  and  Class  dis- 
as  separate  from,  other  classes  in  virtue  of  their  birth.  With  ''"'^"°"- 
this  single  exception,  any  member  of  a  clan  could  rise 
to  the  highest  position  in  the  land,  if  he  succeeded  in  making 
himself  conversant  with  State  affairs,  and  was  brave  in  warfare 
and  shrewd  in  council.  As  a  rule  either  the  sons  of  the 
chiefs  of  clans,  or  those  who  had  been  brought  up  as 
pages,  became  chiefs  and  took  the  lead  among  the  people, 
partly  owing  to  their  birth  and  surroundings,  but  partly  also 
owing  to  the  superior  training  which  as  pages  they  had  received. 
Class  distinctions  were  chiefly  determined  by  a  man's  abilities 
and  by  the  bravery  and  skill  which  he  displayed  when  in  the 
service  of  the  King  or  in  that  of  some  leading  chief. 

Neither  the  King  nor  the  chiefs  ever  laid  up  riches  for  their  Wealth 
successors,  nor  did  they  amass  wealth  for  its  own  sake.  A  J^q^^j^j 
chief  who  showed  signs  of  being  wealthy  would  have  excited 
the  King's  envy,  and  would  have  been  robbed  by  him  on 
some  trifling  pretext.  Everyone  lived  for  the  day,  and  took 
no  thought  for  the  morrow.  Children  were  responsible  for 
the  support  and  care  of  their  parents  and  elders  when  these 
reached  old  age.  The  members  of  a  clan  expected  assistance 
from  any  clansman  who  was  promoted  to  office,  so  that  a 
chief  had  crowds  of  poor  relations  ready  to  relieve  him  of 
his  surplus  stock  of  wealth. 

Every  chief  had  to  keep  in  good    order  the  fences  and  Chiefs 
houses  on  his  estate,  both  in  the  capital    and  also   in   the  i,e|iecting 
country,  and   the    King    fined    them    if  they   did    not   build  iheir 
according  to  his  instructions.     Sometimes  a  chief  found  that    "'   '"^^' 
he  could  not  secure  the  necessary  labourers  to  build  the  King's 


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270  THE   BAGANDA  CH.  viii 

houses  which  were  ordered  to  be  built  in  the  royal  enclosure ; 
he  would  then  ask  the  King  to  excuse  him,  and  would  offer 
to  pay  a  fine  in  default.  If  the  King  refused  to  accept  the 
terms,  and  the  chief  failed  to  do  the  work,  he  was  deposed, 
and  his  chieftainship  was  given  to  someone  else. 
Inherit-  The  clan  had  the  control  of  inheritance.     Though  a  man 

ance.  might  leave  directions  concerning    his  goods,    yet,    once    he 

ceased  to  breathe,  his  power  over  the  property  ended,  and 
his  wishes  were  liable  to  be  disregarded  unless  the  clan  agreed 
to  them.  The  heir  was  chosen  by  the  clan,  the  members  of 
the  branch  to  which  the  deceased  belonged  having  the  chief 
voice.  The  widows  who  had  given  birth  to  children  were,  as 
a  rule,  left  to  take  charge  of  the  grave  of  their  husband, 
though  they  might  re-marry,  if  they  prevailed  upon  the 
members  of  their  clan  to  refund  the  original  marriage-sum. 
The  young  widows  were  the  property  of  the  heir,  except 
such  as  were  sent  to  the  King  or  given  to  other  members  of 
the  clan  as  their  part  of  the  inheritance.  There  was  no  fixed 
rule  as  to  the  number  of  women  or  cattle  to  be  given  to  the 
King ;  this  varied  according  to  the  wishes  of  the  clan  ;  the 
clan  usually  took  a  tenth  part  of  the  property  for  itself  The 
son  and  the  grandson  of  a  deceased  person,  who  had  been 
chosen  by  the  members  of  the  clan  to  perform  the  burial  rites, 
had  the  right  to  receive  one  widow  each ;  and  the  sister's  son 
of  a  dead  man  inherited  a  woman,  in  return  for  performing 
the  ceremonies  which  ended  the  mourning.^  The  remainder 
of  the  property  belonged  to  the  heir,  who  also  adopted  the 
deceased  person's  children  and  called  them  his  own,  making 
no  distinction  between  them  and  his  own  children.  The  only 
descendants  who  could  inherit  property  were  the  sons  and 
the  grandsons,  as  mentioned  above ;  wives  never  inherited 
any  property. 

^  See  pp.  119,  120,  121. 


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CHAPTER  IX 

RELIGION 

The  Baganda  have  always  been  a  religious  nation,  most  The 
zealous  in  their  observance  of  the  rites  and  ceremonies  con-  „ofs  and 
nected  with  their  religion.     Their  objects  of  veneration  and  objects  of 
worship  were  fourfold  ;  Gods  (Balubare),  Fetiches  (Mayembe),  ^^^ 
Amulets  (Nsiriba),  and  Ghosts  (Mizimu).     The  gods  may  be 
divided   into  two  classes  :    the  national  gods,    whose  priests 
appeared    with   the    objects   of  veneration   before    the   King 
from  time  to  time,  and  the  maintenance  of  whose  worship 
depended  upon  the  State  ;  and  the  private  gods  which  were 
connected  with  some  particular  clan,  and  were  little  known 
to  the  nation  at  large  and  of  little  influence  in  the  country. 
The  principal  gods  appear  to  have  been  at  one  time  human 
beings,   noted   for  their  skill  and   bravery,    who   were  after- 
wards deified  by  the  people  and  invested  with  supernatural 
powers.     There  were,  however,  also  animal-  and  reptile-gods 
in   addition    to  the   deified  human  beings ;    and,    moreover, 
certain  trees  and  stones  were  regarded  with  veneration,  and 
believed  to  possess  occult  power. 

The  second  class  of  religious  objects  were  Fetiches  which.  Fetiches. 
though  they  were  made  by  men,  were  firmly  believed  to 
possess  supernatural  powers  for  averting  evil  and  bringing 
good  to  their  fortunate  owner.  In  many  cases  they  were 
believed  to  have  ghosts  attached  to  them,  and  also  to  be  able 
to  hear  and  answer  supplications  in  the  most  practical  manner. 
Some  of  them  had  their  temples  with  mediums '  and  priests, 
and  were  taken  periodically  to  the  King.  These  fetiches  were 
the  nearest  approach  to  idols,  and  may  possibly  have  been 


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272 


THE   BAGANDA 


CHAP. 


idols   in  their  earliest  form  ;  apart  from  these   fetiches  idols 
were  unknown  to  the  Baganda. 


Amulets. 


FIG.   42  — SACRED    ROCK. 

The  third  class  of  religious  objects  were  the  Amulets. 
These  were  also  manufactured  objects,  but  they  received 
neither  offerings  nor  supplications ;  they  were  not  held  in 
the     same     veneration     as    the    fetiches  ;     still    they    were 


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IX  RELIGION  273 

supposed  to  possess  healing  virtues,  and  various  kinds  of 
diseases  were  thought  to  be  warded  off  by  them.  Each 
amulet  was  thought  to  possess  one  virtue  only;  thus  it  might 
protect  its  owner  against  snake-bites  or  against  various 
kinds  of  disease  ;  or,  again,  it  might  possess  healing  properties 
the  benefit, of  which  was  to  be  obtained  either  by  outward 
application  or  by  internal  administration.  A  common  defini- 
tion of  fetiches  and  amulets,  given  by  the  people,  was  that 
the  amulet  was  made  of  wood,  and  the  fetich  was  com- 
posite. This  may  be  taken  to  be  true  as  a  general  rule, 
though  there  were  exceptions  to  it.  The  amulets  were  made 
from  several  kinds  of  wood  and  from  roots,  and  sometimes 
from  herbs  known  tO-  the  medicine-men  for  their  healing 
properties. 

The  last,  and  possibly  the  most  venerated,  class  of  religious  Ghosts, 
objects  were  the  ghosts  of  departed  relatives.  The  power  of 
ghosts  for  good  or  evil  was  incalculable.  In  dealing  with 
the  different  classes  of  religious  objects,  details  will  be  given 
of  the  principal  objects  in  each  class,  and  not  of  all  the  objects, 
which  would  have  entailed  needless  repetition  ;  notice,  however, 
will  be  taken  of  differences  within  any  class  where  they  exist. 

The  worship  of  the  national  gods  was  under  the  imme-  National 
diate  control  of  the  King  ;  their  first  and  principal  duty  was  ^°  ^' 
the  protection  of  the  King  and  the  State.  Although  the 
King  consulted  them,  sent  presents  to  propitiate  them,  and 
followed  their  instructions,  he  would,  if  one  of  them  vexed 
him,  send  and  loot  his  temple  and  estate.  He  alone  in  the 
country  dared  commit  such  an  act-  of  sacrilege  ;  any  other 
persori  violating  the  gods'  property  would  have  met  with 
certain  death  at  the  hands  of  the  guardians  of  the  temples. 
The  national  gods  had  temples  appointed  for  them  by  the 
King  on  hill-tops,  and  estates  on  the  hill-sides  often  extending 
down  into  the  valleys.  The  head-man  of  the  clan  was 
appointed  to  the  charge  of  the  temple  estates ;  he  was 
generally  called  the  Mutaka  (i.e.  the  man  who  governed  a 
freehold  burial  estate),  because  the  estate  which  had  been 
dedicated  to  the  god  was  an  old  estate  of  the  clan,  and  this 
man  was  the  chief  of  the  freehold  burial  land  of  the  clan. 
In  many  cases  the  same  man  was  chief  priest  [kabond)  in  the 

T 


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274  THE   BAGANDA  CHAP. 

temple,  and  was  responsible  for  the  safety  and  good  conduct 
of  the  slaves  and  the  cattle   of  the  god.      In  some  temples 
there  were  as  many  as  four  priests.     The  duty  of  the  chief 
priest  was  to  receive  all  persons  who  came  to  seek  an  mter- 
view  with  the  god  ;  he  took  their  offering  from  them,  and 
announced  them  to  the  god,  stating  what  they  had  brought 
and  why  they  had  come.    When  the  god  granted  the  inquirers 
an  interview,  the  priest  intei-preted  to  them  the  oracle  ;  this 
was  given  through  the  medium,^  because  it  was  often  conveyed 
in  language  understood  by  him  alone.    The  priest  also  had  to 
see  that  the  grass  used  as  a  carpet  in  the  temple  was  main- 
tained in  perfect  order,  and  that  the  fire  was  kept  burning  ;  and 
he  had  also  to  attend  to  the  general  comfort  of  the  gods  in 
temples  into  which  women  were  not  admitted.   The  grass  and 
the  firewood  were  fetched  by  the  slaves  ;  but  the  grass,  which 
was  of  a  scented  kind,  had  to  be  dried  and  then  cut  in  uniform 
lengths  and  laid  so  that  each  blade  was  in  order  and  line. 
The  priesthood  continued  within  the  clan,  but  the  son  of  a 
priest  did  not  of  necessity  succeed  his  father  ;  it  was  the  clan 
which    appointed  the  successor,  the  King   having   the   final 
decision  and  either  confirming  or  rejecting  the  appointment. 
The  persons  of  both  priests  and  mediums  were  sacred  ;  death 
was  the  penalty  for  an  offence  committed  against  one  of  them. 
They   had   a  house  near  the  temple,   in  which  their  sacred 
vestments  were  kept,  and  where  they  robed.     They  were  not 
allowed  to  walk  abroad  in  their  ceremonial  robes,  but  might 
only  walk  in  them  to  the  temple  and  backagain  to  the  house. 
When  a  priest  robed,  the  people  stood  at  a  respectful  distance, 
for  they  were   afraid  to  come  near  him  or    to    touch  him ; 
when    he    entered    the    temple,   they  set  up  a  shrill    cry   of 
pleasure.     The  vessels  of  the  priests  in  the  temple  were  also 
sacred,  and  might  not  be  touched,  but  in  some  temples  the 
priests  were  wont  to  pour  beer  from  their  cups  into  those  of 
the  people,  who  might  then  drink  it  without  fear. 
Mediums.       A  Medium  (Mandwa)  had  only  one  duty  to   perform,  that 
of  being  the  mouthpiece  of  the  god  whom  he  represented. 
It    was  always    the    god    who    chose  his    representative ;  in 
some  cases  women  might  be  chosen  as  mediums,  in  others 

^  See  below,  p.  275. 


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IX  RELIGION  275 

only  men.  In  each  case  the  choice  was  indicated  in  some 
such  manner  as  the  following :  the  person  was  suddenly 
possessed  by  the  god,  and  began  to  utter  secrets  or  to  predict 
future  events  which,  apart  from  the  divine  influence,  it  would 
have  been  impossible  for  him  to  do.  The  bystanders  thus 
knew  that  a  god  had  selected  the  man  to  be  his  medium,  and 
he  was  at  once  taken  to  the  temple,  Possession  was  called 
"  being  married  to  the  god  "  (kuwasa),  at  the  time  when  a 
person  first  became  possessed  ;  whilst  subsequent  possessions 
were  called  "  being  seized  by  the  head  "  (kukwata  ku  mutwe). 
The  gods  never  appointed  more  than  one  medium  for  a 
temple,  with  the  exception  of  Kibuka  and  Nende,  the  gods  of 
war,  who  were  obliged  to  have  several  mediums,  because  at 
times  they  had  to  send  a  medium  to  accompany  a  punitive 
expedition,  while  another  medium  remained  in  the  temple. 
Mukasa  also  had  many  mediums,  because  he  had  temples  in 
various  parts  of  the  country,  but  he  had  only  one  medium 
in  each  temple.  When  a  medium  wished  to  become 
possessed  in  order  to  give  the  oracle,  he  would  smoke  a 
sacred  pipe,  using  in  most  instances  the  ordinary  tobacco  of 
the  country.  Sometimes  a  cup  of  beer  was  also  given  him 
before  the  pipe  was  handed  to  him  to  smoke.  He  sat  in  the 
temple,  near  the  fire,  and  after  smoking  the  pipe,  remained 
perfectly  silent,  gazing  steadily  into  the  fire  or  upon  the 
ground,  until  the  spirit  came  upon  him.  During  the  time 
that  a  medium  was  under  the  influence  of  the  god  he  was  in 
a  frenzied  state,  and  his  utterances  were  often  unintelligible  to 
anyone  except  the  priest,  who  was  the  interpreter.  A  priest 
often  had  to  tell  the  medium  afterwards  what  he  had  been 
talking  about.  As  soon  as  the  spirit  of  the  god  had  left  the 
medium,  he  became  prostrated,  and  was  allowed  to  sleep  off 
the  effects.  When  a  woman  was  chosen  to  be  the  medium, 
she  was  separated  from  men,  and  had  to  observe  the  laws 
of  chastity  for  the  rest  of  her  life  ;  she  was  looked  upon  as 
"  the  wife  of  the  god. 

In  most  of  the  temples  there  were  a  number  of  young  girls  Vestal 
dedicated   to  the  god.     Their  special  duties  were   to   keep    "'S^"^' 
guard   over  the   fire   in  the  temple,   which    had    to   be    kept 
burning  by  day  and  by  night  ;  to  see  that  nothing  which  was 

T  2 


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276  THE   BAGANDA  CHAP. 

taboo  was  brought  into  the  temple  ;  to  provide  an  ample  suppl}- 
of  firewood  and  water  ;  to  keep  the  grass  floor- covering 
replenished  ;  and  especially  to  guard  the  sacred  pipe  and 
tobacco  which  were  used  by  the  medium  before  giving  the 
oracle.  The  persons  of  these  girls  were  sacred,  and  men  had 
to  be  careful  not  to  be  unduly  familiar  with  them,  nor  to 
attempt  to  take  any  liberties  with  them.  The.se  girls  were 
brought  to  the  temples  when  they  were  weaned  ;  they  were  the 
offering  of  parents  who  had  prayed  to  the  god  for  children, 
promising  to  devote  them  to  his  service  if  he  granted  their 
request.  When  such  a  girl  was  born,  she  was  dedicated  to 
the  god ;  and  as  soon  as  she  was  old  enough  to  be  separated 
from  her  mother  she  was  brought  into  the  temple-enclosure 
to  live.  She  remained  in  office  until  she  reached  the  age  of 
puberty,  when  the  god  decided  whom  she  was  to  marry.  She 
was  then  removed  from  the  temple,  because  no  woman  might 
enter  a  temple  or  have  anything  to  do  for  the  gods  during 
her  periods  of  menstruation  ;  consequently  the  office  of 
temple  virgin  was  restricted  to  girls  of  immature  years.  The 
female  mediums  could  not  perform  the  temple  duties  nor  act 
for  the  gods  during  their  menses.  ' 

Temples.  The  temples,  l,ike  the  King's  house,  were  conical,  with 
thatched  roofs.  In  some  cases  there  was  a  court  round  the 
temple,  which  was  kept  sacred  ;  in  the  sanctuaries  of  the 
more  important  gods  only  the  priests  and  mediums  entered 
the  court  ;  in  other  sanctuaries  the  temple  attendants  had 
their  houses  in  the  courts  ;  and  in  one  or  two  cases  women 
slaves,  who  were  dedicated  to  the  god,  lived  in  them.  The 
enclosure  of  a  temple  was  called  a  fort  (kigwa)  The  temples 
which  had  no  courtyard  were  approached  by  the  people, 
who  were  even  allowed  to  enter  them,  and  to  tell  the  priest 
their,  needs  inside.  Most  of  the  national  gods  possessed 
smaller  temples  in  different  parts  of  the  country,  where  even 
the  poorest  peasant  might  seek  advice  and  help,  while  the 
more  important  temples  were  available  for  the  King  and  the 
leading  chiefs  only.  The  King  was  informed  by  a  special 
messenger  sent  by  the  priest,  when  a  temple  needed  to  be 
rebuilt.  The  messenger  went  to  the  Kago,  who  was  the 
King's  representative  towards  the  gods  and  the  priests,  and 


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IX 


RELIGION 


277 


told  him  what  he  wanted  ;  the  Kago  took  him  before  the 
King,  where  he  re-stated  his  request.  After  Hstening  to  the 
request,  the  King  would  send  for  some  reeds  which  were 
grown  for  the  purpose,  and  he  would  give  three  or  four  to 
the  man  whom  he  appointed  to  be  foreman  over  the  work. 
The  reeds  were  the  insignia  of  office,  and  they  empowered 
the  foreman  to  assemble  the  people  to  build  the  temple  ;  they 
were  afterwards  used  to  commence  the  building   of  the  roof. 


FIG.    43. — A   TEMPLE. 

When  he  was  carrying  the  reeds  from  the  King  to  the  site  pf 
the  temple,  the  messenger  decorated  them  with  a  creeper. 
The  gods  were  supposed  to  foretell  events  (kulagula)  as  well 
as  to  give  advice  about  wars,  and  to  heal  the  sick. 

Medicine-men  (Basawo),  though  not  definitely  connected   Medicine- 
with  the  temples  and  the  gods,  were  yet  regarded  as  belong-   '"'^"• 
ing    to  the  religious    class    in    the    country ;   they  formed   a 
most  powerful  body,  and  were  greatly  feared.     The  priests 
and  the  mediums  had  but  little  power  in  comparison   with 
the  medicine-men.       Each   clan  had  its  medicine-men,  who 


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278 


THE   BAGANDA 


CHAP. 


through    their 


skill  and  cufining,  gained  an  insight  into 
character,  and  also  into  certain  arts,  which  they  used  to  the 
best  advantage.  They  diagnosed  illness,  prescribed ,  for  the 
sick,  and  understood  how  to  deal  with  sickness  caused  by 
ghosts  ;  they  were  surgeons,  and  saved  the  lives  of  men  who 
had  been  wounded  in  battle  or  whose  limbs  had  been  ampu- 
tated by  their  masters  for  some  offence,  and  who  would  have 
died  from  loss  of  blood  had  not  those  men  come  to  their  aid. 


FIG.    44. — MEDICINE-MAN   CARRYING   HIS   MEDICINES. 

Their  skill  in  exorcising  ghosts  from  haunted  houses,  or  from 
people  who  were  possessed  by  them,  was  fully  acknowledged 
by  all.  They  also  made  fetiches  and  amulets  for  sale  to  all 
the  people,  and  as  the  demand  for  such  things  never  ceased, 
they  were  constantly  engaged  in  this  work.  They  were 
essential  to  all  classes  alike,  and  were  feared  by  all  ;  even 
priests  and  mediums  paid  them  the  greatest  respect.  They 
compounded  drugs,  made  the  objects  which  worked  magic 


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IX  RELIGION  279 

(kulogo)  on  people,  and  sold  them  to  those  who  wanted  them     ■ 
either  for  personal  use,  or  to  bewitch  others. 

Fetiches  (mayembe)  were  a  miscellaneous  assortment  of  Fetiches. 
yobjects  of  all  sizes  and  shapes.  They  were  the  nearest 
approach  to  idols,  and  indeed  they  correspond  to  a  large 
extent  to  the  idols  of  other  tribes  of  Africa.  Some  of  them 
were  entire  horns  of  antelopes  or  of  buffaloes,  while  others 
were  only  the  tips  of  horns  of  small  antelopes,  not  more  than 
two  inthes  long.  In  each  case  the  hollow  of  the  horn  was 
filled  by  the  medicine-men  with  herbs,  clay,  and  other  sub- 
stances, and  the  open  end  was  stopped  and  decorated,  some- 
times with  a  wooden  plug,  studded  with  pieces  of  brass  or  iron. 
Sometimes  a 'small  round  hole  was  made  in  the  fetich,  a  little 
more  than  a  quarter  of  an  inch  in  diameter,  and  half  an  inch 
deep  ;  often  this  hole  was  in  the  plug  at  the  end.  The  horns 
were  thought  to  have  become  vehicles  of  the  god  by  whose 
name  they  were  called,  and  whose  powers  they  were  supposed 
to  convey  to  those  who  owned  them.  The  small  hole  made 
in  them  was  the  place  into  which  drugs  or  medicines  were 
poured,  either  for  internal  or  external  application,  as  directed 
by  the  medicine-man  ;  the  drugs  were  supposed  to  convey  the 
powers  of  the^gjxl  by  being  poured  into  the  fetich,  in  addition 
to  having  their  own  healing  properties.  Under  ordinary 
circumstances  the  mere  possession  of  the  fetich  was  enough 
to  ward  off  evil  from  the  house  and  to  ensure  blessing  ;  hence 
they  were  kept  in  numbers  in  a  special  place  in  each  house, 
and  had  drink  placed  daily  before  them  by  the  owner's  wife. 
Other  fetiches  were  made  of  wood,  or  of  clay  mixed  with 
other  substances  in  a  manner  known  to  the  medicine-men 
only.  These  latter  fetiches  were  moulded  into  different 
shapes,  and  each  kind  was  known  to  the  people  by  its  shape 
and  size  ;  some  of  them  were  kidney-shaped,  others  were 
crescents,  while  others  were  large  discs  with  a  hole  in  the 
centre. 

The  warrior  had  his  fetich,  and  the  huntsman  had  his  also, 
each  with  special  powers.  Even  the  thief  wg^s  armed  with 
his  fetich,  to  enable  him  to  enter  undetected  the  house 
which  he  wished  to  rob;  this  fetich  was  round  with  a  hole 
through  it.     By  blowing  through  the  hole  in  the  fetich,  the 


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FIG.    45. — FETICHES. 


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CH.  IX 


RELIGION 


281 


thief  thought  that  he  would  be  able  to  enter  the  house  with- 
out waking  the  inmates,  or  that,  should  they  be  disturbed,  he 
would  only  need  to  sit  or  to  stand  upon  the  fetich,  and  he 
would  become  invisible  to  the  inmates.  Other  fetiches  were 
devised  especially  for  the  use  of  a  wife,  in  order  to  keep  her 
husband  safe  upon  his  journeys,  or  to  protect  him  in  battle,  or 
to  give  him  success  in  the  chase. 

The  belief  in  ghosts,  both  malevolent  and  benevolent,  was  Ghosts, 
firmly  held   by  all   classes,  from   the  highest  to   the  lowest. 
Existence    in    another  form   was  a  reality  to  them,  and   all 
looked  forward  to  living  and  moving  in  the  next  state.     The 


FIG.    46. — FETICHES. 

horrors  of  mutilation  were  increased  by  their  ideas  of  the 
after-world  ;_  for  not  only  would  the  maimed  person  be 
inconvenienced  and  made  to  suffer  in  this  life,  but  in  the 
next  world  his  ghost  would  in  like  manner  be  maimed. 
Hence  the  idea  of  amputation  was  so  dreaded  by  men,  that 
a  person  preferred  to  die  with  a  limb  rather  than  to  live  with- 
out it,  and  so  lose  his  chance  of  possessing  full  powers  in  the 
ghost-world.  The  loss  of  an  eye  was  not  only  the  sign  which 
marked  an  adulterer  in  this  life,  but  the  loss  would  hold  good 
in  a  future  state  and  mark  the  man  there  ;  the  thief  who 
had   been   caught   and    deprived    of  his    hand   was    for  ever 


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282  THE    BAGANDA  chap. 

maimed,  and  his  ghost  bore  the  stigma  of  a  thief ;  so,  too, 
mutilation  in  war-time  was  thought  to  constitute  a  blemish  in 
the  after-world.  The  loss  of  a  limb  was,  moreover,  a  disgrace, 
not  only  to  the  man  himself,  but  also  to  his  clan,  and  the 
members  naturally  did  their  utmost  to  avoid  the  infamy. 

Ghosts  were  believed  to  dwell  in  the  vicinity  of  their  old 
haunts  ;  they  werp  thought  to  have  their  pleasure  grounds, 
and  also  to  feel  certain  wants  much  as  the  living  ;  they  had 
their  likes  and  dislikes,  they  were  moved  by  kindness  and 
made  angry  by  neglect.  Hence  it  behoved  the  living,  and 
especially  the  relations  upon  whom  the  care  and  welfare  of 
the  ghosts  depended,  to  be  ever  watchful  for  their  interests  ; 
otherwise  the  ghosts  would  retaliate  and  cause  illness  and  death 
in  the  clan.  A  favourite  place  of  the  ghosts  was  among  the 
trees  and  plantains  in  the  gardens,  where  they  made  sport, 
especially  at  noon  when  the  sun  shone  brightly ;  on  this 
account  children  were  warned  against  going  out  to  play  in 
the  gardens  during  the  heat  of  the  day,  and  even  adults  did 
not  enter  them  at  this  time,  unless  they  were  obliged  to  do  so. 
When  the  wind  blew  softly  and  murmured  in  the  leaves  of  the 
trees,  the  ghosts  were  said  to  be  talking  to  one  another,  and 
when  a  whirlwind  occurred  and  carried  up  the  dust  and  the 
leaves  the  ghosts  were  said  to  be  at  play.  Ghosts  hung  about 
the  graves. in  which  their  bodies  lay  buried;  nothing  would 
induce  them  to  go  far  away  from  the  spot  except  the  removal 
of  the  body  or  of  some  particular  portion  of  it.  The  special 
portion  of  the  body  to  which  a  ghost  clung  was  the  lower 
jawbone  (Iwanga) ;  when  once  this  was  taken  away  the 
ghost  would  follow  it  to  the  ends  of  the  earth,  and  would  be 
quite  satisfied  to  remain  with  the  jawbone  if  it  were  honoured. 
This  supposed  knowledge  of  the  way  to  control  a  ghost  has 
been  acted  upon  for  many  years  ;  there  are  jawbones  of  men, 
who  lived  nearly  a  thousand  years  ago,  preserved  to  this  day 
by  members  of  the  clan  to  which  they  belonged  ;  and  they 
are  regarded  as  a  most  precious  heirloom.  The  possession  of 
the  jawbone  of  a  member  of  the  clan  would  (it  was  thought) 
bring  good  fortune.  Naturally  the  jawbones  of  kings  were 
preserved  with  the  utmost  care,  and  were  handed  down  from 
generation  to  generation,  with  numerous  traditions. 


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IX  RELIGION  283 

The  temples  (malalo)  of  the  kings,  commonly  called  their  Contents 
tombs,  contain  no  more  than  the  jawbone  and  the  umbilical  ^J^J^^ 
cord  (mulongo)  of  some  particular  king.  Their  bodies  were  places  and 
buried  in  other  places,  each  in  a  mausoleum  called  masiro.  th^kines 
The  ghost  of  each  king  had  its  own  temple,  for  it  was  thought 
that  several  ghosts  would  not  agree  to  share  the  same  temple. 
The  ghosts  of  kings  were  placed  on  an  equality  with  the  gods, 
and  received  the  same  honour  and  worship ;  they  foretold 
events  concerning  the  State,  and  advised  the  living  king, 
vifarning  him  when  war  was  likely  to  break  out.  The  King 
made  periodical  visits  to  the  temple,  first  of  one,  and  then  of 
another,  of  his  predecessors.  At  such  times  the  jawbone  and 
the  umbilical  cord  were  placed  on  the  throne  in  the  temple, 
and  the  King  sat  behind  them  ;  they  were  handed  to  him, 
and  he  examined  them  and  returned  them  to  the  custodian.^ 
The  hill  on  which  the  temple  of  a  king  was  built  took  the 
name  of  the  place  in  which  he  was  living  at  the  time  when  he 
was  elected  king.  The  site  for  a  temple  was  generally 
selected  by  a  king  during  his  life,  but  sometimes  the  new 
King  chose  another  site,  and  gave  the  order  to  build  the 
temple  on  it.  Several  of  the  late  king's  widows  were  sent 
to  take  charge  of  the  temple  :  they,  as  well  as  the  medium, 
had  their  houses  inside  the  temple-enclosure,  and  some  of 
them  slept  inside  the  temple  itself,  in  order  to  guard  it.^ 
When  the  medium  was  under  the  influence  of  the  ghost  he 
spoke  in  the  same  tone,  and  used  the  same  expressions  as 
those  which  the  late  king  had  been  accustomed  to  use.  The 
late  king's  principal  wife  (Kadulubare),  and  a  few  other  special 
widows,  held  offices  in  the  temple,  and  these  offices  were  never 
allowed  to  cease  or  die  out  when  the  women  died  or  married  ; 
the  clans  to  which  they  belonged  had  to  supply  fresh  women 
in  their  place  as  wives  of  the  deceased  king.  i\  young  woman 
placed  in  a  king's  temple  might  marry,  if  the  clan  to  which 
she  belonged  agreed  to  the  engagement,  and  supplied  another 
woman  to  take  the  office  vacated. 

The  chief  guardian  of  a  temple  was  the  Queen-dowager  The  office 
(Nalinya),  who,  during  the  king's  lifetime,  was  called  Lubuga ;  ^^^-^^^ 
-after  the  king's  death  she  moved  her  residence  to  be  near 

1  See  p.  112.  ^  See  p.. 204. 


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284  THE    BAGANDA  CHAP. 

the  temple.  This  office  was  perpetuated,  and  when  one 
princess  died,  another  was  appointed  to  succeed  her.  The 
ghosts  of  the  kings  were'  supposed  to  hold  receptions; 
at  such  times  the  people  went  in  crowds  to  hear  the  medium, 
and  to  see  the  decorated  relics  of  their  former  lord.  A  drum 
was  beaten  in  the  early  morning,  summoning  the  people 
to  the  temple  ;  numbers  of  them  would  bring  presents  of 
food,  as  though  the  king  were  alive.  In  the  temple  the 
decorated  jawbone  wrapped  in  barkcloths  was  set  on  its 
throne,  together  with  the  umbilical  cord  ;  and  each  person, 
as  he  entered,  bowed  to  the  ground  and  greeted  the  jawbone 
which  was  called  "  the  King  "  in  solemn  tones.  Drums  were 
beaten  and  music  was  played  during  the  time  that  the  recep- 
tion lasted,  while  women  sang  songs  and  clapped  their  hands 
to  the  time  of  the  songs.  Sometimes  the  deceased  king  gave 
a  message  to  the  crowd  through  the  medium,  and  this  was  a 
great  event. 
Victims  It  was  an  exceptionally  great  day  when  the  reigning  King 

caught       went  to    visit  the  temple  of  his   predecessor;    thousands  of 

and  sacn-  '^  ^  ' 

ficed  to      people  assembled  to  witness  the  sight  and  to  hear  the  oracle. 

line  When  the  King  had  left  the  temple,  and  was  being  conducted 

back,  he  invariably  gave  an  order  to  catch  everyone  who  had 
not  passed  a  certain  place  which  he  mentioned  ;  the  order  was 
given  suddenly,  and  the  body-guard  promptly  carried  it  out, 
capturing  and  binding  all  whom  they  could  lay  hands  on,  if  they 
had  not  passed  the  spot  indicated  by  the  King.  The  captives 
were  taken  back  to  the  temple  and  slain  within  its  precincts, 
in  order  that  their  ghosts  might  minister  to  the  late  king's 
ghost.i  Sometimes  a  king's  ghost  demanded  the  slaughter 
of  men  by  asking  for  slaves ;  this  was,  however,  a  rare 
event ;  as  a  rule  a  ghost  was  content  with  a  fire,  and 
with  a  present  of  cattle,  clothing,  and  beer.  The  fence?  of 
the  enclosures  to  these  temples  were  made  of  reeds  plaited 
in  a  special  design,  which  was  not  allowed  to  be  used  elsewhere. 
The  jawbone  and  the  umbilical  cord  were  kept  in  a  cell  dug 
in  the  second  chamber  of  the  temple,  where  they  wei'e  safe 
from  fire  or  from  theft.  The  custodians  of  the  temple  took 
turns  each  month  to  be  on  guard  by  day  and  by  night,  and 

1  See  pp.  112,  283. 


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285 


it  was  their  first  duty  to  rescue  the  relics  if  they  should  be  in 
danger.  The  entrance  to  the  temple-enclosure  was  a  house 
built  with  a  passage  through  the  centre  of  it ;  a  strong  guard, 
which  was  relieved  monthly,  watched  this  passage,  and  lived 
in  the  house.  The  women  who  kept  the  grass  floor-covering 
of  the  temple  in  order  would  not  allow  any  one  except  a 
person  of  rank  to  walk  up  the  centre  of  it ;  other  persons 
wishing  to  do  obeisance  to  the  relics,  had  to  go  up  along  the 
side   of  the  building,  and   to   stand   at  a  respectful  distance 


FIG.    47. — RELICS    OF   Till';    WAR   GOD   KIBUKA — FROM    LKI'T   TO   RIGHT — 
UMBILICAL   CORD,   JAWBONE,    MALE  ORGAN. 

from  the  relics.  The  temple  of  every  king  from  the  time 
of  Kintu  to  that  of  Mutesa  is  known,  and. has  its  relics 
sometimes  decorated-  in  a  very  primitive  manner,  but  elsewhere 
redecorated  with  beads,  which  have  been  introduced  into  the 
country  in  recent  years. 

Ghosts  of   common    people  "were  honoured    in  a  smaller  Ghosts  of 
measure.      It  was   believed   that   all   ghosts  had   first  to  go  p°"™°" 
to  Tanda,  a  place  where  they  gave  an  account  of  themselves 
and  of  their  doings  in  the  flesh,  and  that,  after  paying  their 
respects    to    Walumbe,    the    god    of  death,    they    were    free 


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286  THE   BAGANDA  chap- 

to  go  back  to  their  respective  burial  grounds.  As  a  rule 
the  shrines  of  ghosts  were  built  near  the  graves,  though 
sometimes  a  noted  chief  had  his  jawbone  removed  by  his 
clan,  and  placed  in  some  special  shrine  of  the  clan.  In  the 
small  shrines  the  relatives  placed  offerings  of  beer  or  clothing. 
The  majority  of  ghosts  were  beneficent,  and  assisted  the 
members  of  the  clan  to  which  they  belonged  ;  only  the  ghosts 
of  a  man's  sisters  were  thought  to  be  troublesome,  their  malice 
venting  itself  more  especially  on  his  children.  The  medicine- 
man, by  consulting  the  oracle,  could  tell  people  which  ghost 
was  causing  them  trouble,  and  could  show  them  how  to 
appease  it.  It  was  thought  that  ghosts  were  frequently 
annoyed  by  their  graves  being  neglected  and  becoming 
overgrown  with  weeds.  Sometimes  a  goat,  or  even  a  cow, 
had  to  be  given  to  appease  a  ghost  for  this  neglect ;  the 
animals  thus  given  were  kept  alive.  No  animal  dedicated 
to  a  ghost  might  be  killed  or  sold,  it  was  allowed  to  roam 
about  at  will  in  the  vicinity  of  the  shrine.  Poor  people 
offered  a  fowl  to  a  troublesome  ghost,  or  if  they  could  not 
give  as  much  as  that,  they  offered  a  few  feathers  and  a  shred 
or  two  of  barkcloth,  tying  them  to  the  roof  of  the  shrine. 
When  offerings  of  beer  were  made  to  a  ghost,  the  beer 
was  poured  on  the  ground  near  the  door  of  the  shrine  or  at 
the  head  of  the  grave.  Sometimes  the  aid  of  a  ghost  was 
sought  against  another  ghost  which  was  supposed  to  be 
troubling  a  family  ;  under  such  circumstances  a  man  would 
take  an  offering  of  beer,  which  he  would  place  before  the 
shrine,  and  would  repeat  a  formula,  invoking  the  aid  of 
the  ghost,  and  ending  with  the  words  : — "  And  let  him  that 
overcomes  drink  "  ;  whereupon  he  would  pour  out  the  beer  on 
the  ground,  and  think  that  he  had  thus  secured  the  assistance 
of  the  ghost.  When  a  house  was  haunted  by  a  ghost,  and 
illness  was  caused  in  the  family,  a  medicine-man  would  be 
fetched  to  capture  the  ghost.  He  would  come,  furnished  with 
an  empty  vessel  and  a  covering  for  it,  also  with  a  bag 
containing  the  fetiches  by  the  aid  of  which  he  intended 
to  induce  the  ghost  to  enter  the  vessel.  Such  a  ghost  was 
thought  to  have  taken  up  its  abode  in  the  highest  point  of 
the  house,  and,  accordingly,  it  had  to  be  brought  down  ;  the 


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IX  RELIGION  287 

medicine-man  would  worl<  in  the  dark,  he  would  make  the 
ghost  call  out  from  the  top  of  the  house,  and  again  from  the 
vessel,  when  he  had  secured  it,  for  the  satisfaction  and  edifica- 
tion  of  the  members  of  the  house.  When  captured  he  would 
carry  the  ghost  off  to  some  waste  land,  on  which  he  would  throw 
the  pot  containing  it,  leaving  it  to  be  burned  by  the  next  grass 
fire  ;  or  he  would  carry  it  off  to  a  stream,  throw  it  in  and  drown 
it ;  in  either  case  the  ghost  would  be  annihilated. 

When  everything  went  smoothly,  and  a  family  was  in  good  Ofifenngs 
health,  a  man  did  not  trouble  to  make  prayers  or  offerings  to  usually 
the  objects  of  his  religion,  though  he  might  send  a  thank-  made  by 
offering  for  some  unexpected  good  fortune,  which  he  attributed  when'^in 
to  the  influence  of  gods.  But,  as  a  rule,  men  resorted  to  gods  health  and 
and  fetiches  only  in  times  of  danger  or  sickness.  Ghosts  were 
thought  to  suffer  from  cold  and  thirst,  but  not  from  hunger. 
Each  well-provided  shrine  had  its  fireplace,  and  its  supply  of 
firewood  ;  barkcloths  were  also  offered,  and  the  walls  were 
draped  with  other  barkcloths  to  keep  out  the  cold  ;  beer  was 
poured  out  on  the  ground  for  the  ghost  at  the  entrance  of 
the  shrine,  and  a  pot  of  beer  was  placed  inside  for  its  use. 
Some  ghosts  claimed  tracts  of  country  and  forests,  and  any 
person  going  into  these  places  was  liable  to  be  "  struck  by 
the  ghost  "  for  trespassing  or  for  cutting  fireword.  A  person 
who  had  been  "  struck  by  a  ghost "  fell  ill,  but  a  medicine- 
man would  be  able  to  tell  the  cause  of  the  illness,  and  to 
supply  the  remedy.  Another  cause  of  annoyance  to  ghosts 
was  the  neglect  to  appoint  the  heir  or  heiress ;  this  was 
especially  the  case  with  the  ghost  of  a  man's  sister.  If  the 
man  neglected  to  appoint  some  girl  to  be  heiress  at  the  time 
of  his  sister's  death,  her  ghost  would  cause  his  children  to  fall 
ill,  and  would  sometimes  even  kill  them,  unless  he  speedily 
removed  the  occasion  for  the  illness.  Ghosts  were  sometimes 
annoyed  by  a  person  killing  a  goat  or  a  fowl  which  had  been 
devoted  to  them,  and  they  continued  to  cause  him  trouble 
until  the  animals  had  been  replaced. 

Both  men  and  women  were  liable  to  become  possessed  by  Methods 
ghosts.     The    form    which    possession  took  was  generally  a  l-J^°'' 
wasting  sickness,  or  a  mild  form  of  insanity  ;  in  such  cases  a  ghosts. 
medicine-man  would  be  called  in  to  exorcise   the  ghost  by 


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288  THE    BAGANDA  CHAP 

incantations,  and  by  making  the  sick  person  inhale  the  smoke 
from  certain  drugs,  which  were  burned  by  the  bedside,  and 
which  soon  dislodged  the  ghost.  Fits  were  regarded  as  the 
outcome  of  ghostly  possession  ;  the  sufferer,  during  a  fit,  was 
left  alone,  and  any  person  who  had  been  with  him  ran  to  a 
safe  distance,  lest  any  of  the  afflicted  person's  saliva  should 
fall  upon  him,  and  he  should  be  infected.  If  the  patient  was 
a  married  woman,  her  husband  returned  her  to  her  relations, 
and  they  supplied  him  with  another  wife  ;  but  if  she  was  a 
wife  whom  he  had  inherited,  he  kept  her  at  a  distance,  lest 
she  should  infect  him. 
Offerings  Though  ghosts  were  frequently  thought  to  cause  trouble, 
made  to     ^j^g    were  also  supposed  to  render  help  to  the  members  of  the 

gnosts  to 

ensure  clan  to  which  they  belonged,  if  they  were  treated  well.  A 
prosperity,  ^.j^igf^  q^  ^  wealthy  person,  would  occasionally  make  a  feast  for 
the  ghost  of  a  relative,  killing  some  animal  at  the  shrine,  and 
then  partaking  of  the  meal  with  the  relatives  and  friends  whom 
he  had  invited.  The  blood  of  the  sacrifice  was  at  the  same 
time  made  to  flow  by  the  door  of  the  shrine,  and  beer  was 
poured  out  there  during  the  meal.  .Sometimes  slaves  were 
dedicated  as  servants  to  a  ghost  ;  if  a  girl  was  offered  in  this 
manner  she  was  allowed  to  marry  when  she  grew  up,  provided 
her  clan  found  a  substitute  for  her,  otherwise  she  remained  a 
slave.  In  return  for  such  attentions  a  ghost  would  cause  the 
King  to  show  favour  to  the  man,  or  would  increase  his  wealth 
and  the  number  of  children,  so  that  to  be  favoured  by  a  ghost 
and  by  the  gods  was  a  sure  road  to  fortune. 
Ghosts  ot  Sometimes  lions,  leopards,  and  crocodiles  became  ghosts  after 
an™'^  ^  their  death  and  were  then  worshipped  ;  but  they  were  con- 
reptiles,  fined  to  certain  localities.  Sheep  were  not  killed  in  the  same 
way  as  goats  by  the  cutting  of  the  throat ;  a  sheep  was  led  to 
an  open  space  by  one  man  while  another  stood  behind  it,  and 
when  it  was  not  looking,  he  struck  it  on  the  head  with  the 
handle  of  an  axe  and  stunned  it ;  he  then  quickly  cut  its  throat. 
Once  an  axe  had  been  used  for  this  purpose,  it  was  kept  inside 
the  doorway  of  the  house,  and  called  "  The  plague  of  the 
sheep."  The  reason  given  for  this  mode  of  killing  a  sheep  was, 
that  if  the  sheep  saw  the  person  who  killed  it,  a  curse  would 
rest  upon  him,  and  the  sheep's  ghost  would  cause  him  to  fall 


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IX  RELIGION  289 

ill  and  to  die.  When  a  sheep  died  in  a  house,  a  woman  would 
not  tell  her  husband  that  it  was  dead,  but  would  say :  "  I  am 
unable  to  untie  such  a  sheep " ;  the  husband  would  then 
understand  that  it  was  dead.  If  a  woman  said  :  "The  sheep 
is  dead,"  its  ghost  would  cause  her  to  fall  ill,  and  would 
possibly  kill  her.  The  ghosts  of  buffaloes  were  also  feared  ; 
whenever  the  huntsmen-  killed  one,  they  made  a  shrine  for  the 
head  of  the  animal  outside  the  garden  ;  nor  did  they  eat  the 
flesh  of  the  head  in  the  house,  but  cooked  it  in  the  open 
where  the  shrine  was  built,  and  there  poured  out  beer  to  it ; 
otherwise  (so  they  thought)  the  ghost  of  the  animal  would 
injure  them  in  their  next  hunting  expedition.  It  was 
customary  to  strangle  a  child  which  was  born  feet  first,  and 
to  bury  it  at  cross-roads  ;  and  every  woman  who  passed  the 
place  threw  some  grass  upon  the  grave,  to  prevent  the  ghost 
of  the  infant  from  entering  into  her  and  being  reborn.  When 
a  person  died  of  consumption,  the  body  was  buried  at  some 
distance  from  the  houses,  lest  the  ghost  should  attack  the 
inmates  with  the  disease.  Any  light-coloured  people  were 
buried  at  cross-roads,  and  every  woman  who  passed  the  place 
threw  grass  upon  the  grave,  to  prevent  the  ghost  from  catching 
her  and  being  reborn.  A  suicide's  body  was  burnt  on  waste 
land  by  the  roadside,  or  at  cross-roads,  in  order  to  destroy  the 
ghost.  If  the  suicide  had  not  been  a  person  of  any  conse- 
quence and  his  relatives  did  not  claim  his  body,  it  was  burnt 
to  dust  ;  if,  however,  he  had  been  a  person  of  some  position, 
and  his  relatives  claimed  the  body,  it  was  first  charred  by  fire 
before  it  was  handed  over  to  them.  If  the  deed  had  been 
committed  in  a  house,  the  house  was  also  burnt ;  and  if  he 
had  hanged  himself  on  a  tree,  the  tree  was  torn  up  by  its 
roots  and  burnt  with  the  body.  In  this  way  the  ghost  was 
thought  to  be  destroyed,  so  that  it  could  not  tempt  any  other 
person  to  commit  suicide.  Everyone  passing  the  spot  where 
the  body  of  a  suicide  had  been  burned  took  the  precaution  to 
throw  some  grass,  or  a  few  sticks,  on  the  place,  so  as  to  pre- 
vent the  ghost  from  catching  him,  in  case  it  had  not  been 
destroyed.  A  person  accused  of  witchcraft  was  first  made  to 
submit  to  the  ordeal  by  drinking  poison,  and  if  he  was  proved 
guilty,  he  was  burnt  to  death  on  waste  land ;  and  people  passing 

u 

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290  THE   BAGANDA  chap. 

the  spot  would  throw  grass  upon  the  site  to  prevent  the 
ghost  from  catching  them.  When  a  person  wrought  magic 
(Mwabutwe)  by  night  he  obtained  human  flesh,  boiled  it, 
mixed  herbs  with  the  water,  and  went  to  the  garden  of  the 
person  whom  he  wished  to  kill  ;  there  he  sprinkled  the  mix- 
ture over  the  crops,  and  this  (it  was  thought)  would  cause 
death  to  all  who  partook  of  the  food  ;  if  such  a  person  was 
caught  making  magic,  he  was  tried  by  the  poison  ordeal  and 
put  to  death,  and  his  body  was  burnt  on  waste  land.  Every- 
one passing  by  threw  grass  or  sticks  on  the  spot,  to  prevent 
the  ghost  from  attaching  itself  to  them  and  influencing  them 
to  work  similar  magic. 

The  god         Mukasa  held  the  highest  rank  among  the  gods  of  Uganda. 

Mukasa.  j_jg  ^^.^^  ^  benign  god  ;  he  never  asked  for  the  life  of  any 
human  being,  but  animals  were  sacrificed  to  him  at  the  yearly 
festivals,  and  also  at  other  times  when  the  King,  or  a  leading 
chief,  wished  to  consult  him.  He  had  nothing  to  do  with 
war,  but  sought  to  heal  the  bodies  and  minds  of  men.  He 
was  the  god  of  plenty ;  he  gave  the  people  an  increase  of  food, 
cattle,  and  children.  From  the  legends  still  current  it  seems 
to  be  almost  certain  that  he  was  a  human  being  who,  because 
of  his  benevolence,  came  to  be  regarded  as  a  god.  His  chief 
temple  was  on  the  island  Bubembe  in  Lake  Victoria  Nyanza, 
though  there  were  smaller  temples  built  to  him  in  all  parts  of 
the  country,  because  of  the  universal  honour  in  which  he  was 
held.  In  these  temple^  the  sacred  emblem  of  Mukasa 
was  a  paddle,  which  had  come  from  some  particular  place, 
and  had  received  the  blessing  of  the  priest  of  that  place. 
The  chief  temple  on  Bubembe  had  no  paddle  ;  nor  can  it  now 
be  ascertained  with  any  certainty  what  there  was  in  this 
temple ;  but  some  say  that  it  was  a  large  meteoric  stone 
which  was  turned  first  to  the  east,  and  then  to  the  west, 
according  to  the  phases  of  the  moon.  Each  temple  had  its 
priest,  its  medium,  and  a  number  of  other  followers  and 
retainers  belonging  to  the  god.  To  the  smaller  temples 
ordinary  people  could  resort,  to  obtain  the  god's  assistance. 
On  Bubembe,  however,  matters  were  different ;  here  dwelt  the 
chief  priest,  with  whom  other  priests  were  associated  ;  to  this 
temple  only  the  King,  one  or  two  of  the  leading  chiefs,  and 


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IX  RELIGION 


291 


the  immediate  followers  of  the  god  who  hved  on  the  island, 
could  resort.  The  legends  about  Mukasa  are  of  great 
interest ;  they  show  how  the  human  element  has  been  lost  in 
the  divine,  how  the  natural  has  been  effaced  by  the  super- 
natural, until,  in  the  minds  of  the  common  people,  only  the 
supernatural  remains.  Mukasa,  we  are  told,  was  the  son  of 
Wanema,  whom  the  people  on  the  island  call  Mairwa ;  his 
mother's  name  was  Nambubi,  of  the  Lungfish  Clan ;  his 
younger  brother,  Kibuka,  became  the  famous  war  god. 
Wanema  was  also  a  god,  though  of  little  note  in  comparison 
with  his  sons  Mukasa  and  Kibuka.  Before  his  birth, 
Mukasa's  mother,  Nambubi,  is  said  to  have  refused  to  touch 
any  food  except  a  special  kind  of  ripe  plantains,  known  as 
gonja ;  cooked  food  she  would  not  eat.  When  the  boy  was 
born  she  gave  him  the  name  Selwanga.  When  he  had  been 
weaned,  he  refused  to  eat  ordinary  food,  but  ate  the  heart  and 
liver  of  animals  and  drank  their  blood.  While  still  a  child, 
he  disappeared  from  home,  leaving  no  trace  behind  him  as  to 
his  whereabouts,  but  subsequently  he  was  found  on  the  island 
Bubembe,  sitting  under  a  large  tree  near  the  lake.  Some 
people  saw  him  as  they  passed  the  place,  and  told  the  elders 
of  the  village,  who  went  to  see  him  and  to  find  out  who  he 
was ;  they  concluded  that  he  had  come  from  Bukasa,  and 
called  him  a  Mukasa  (that  is  a  person  from  the  island 
of  Bukasa),  and  this  name  attached  itself  to  him  from  that 
time.  One  of  the  men  who  went  to  see  him,  named 
Semagumba,  told  his  companions  that  he  could  not  leave  the 
boy  on  the  shore  all  night,  so  he  carried  him  up  to  a  garden 
and  placed  him  upon  a  rock,  until  they  could  decide  where 
he  was  to  go.  The  people  were  afraid  to  take  him  into  their 
houses,  because  they  said  that  he  must  be  superhuman  to  have 
thus  come  to  their  island ;  so  it  was  decided  that  a  hut  should 
be  built  for  him  near  to  the  rock  on  which  he  was  seated,  and 
that  Semagumba  should  take  care  of  him.  They  were  at 
a  loss  what  to  give  him  to  eat  because  he  refused  all  sorts 
of  things  which  they  brought  to  him  ;  at  length  they 
happened  to  kill  an  ox,  and  he  at  once  asked  for  the  blood, 
the  liver,  and  heart,  though  he  refused  any  of  the  meat  which 
they  offered  him.     This  confirmed  the  people  in  their  opinion 

U  2 

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292  THE   BAGANDA  chap. 

that  he  was  a  god,  and  they  consulted  him  about  any  illness, 
and  sought  his  advice  when  they  were  in  trouble.    Semagumba 
became  chief  priest,  while  Gugu  and  Sebadide,  who  had  been 
his  assistants,  also  became  priests  ;  the  names  of  these  men 
became  the  official  names  of  later  priests.     For  many  years 
(according  to  the  statements  of  some  people  for  fourteen  genera- 
tions) Mukasa  continued  to  live  in  the  hut  which  they  had  built 
for  him,  and  the  priests  cared  for  him.     He   married   three 
wives,  whose  names  were  Nalwanga,  daughter  of  Kibonge,  of 
the  Bird  Clan  ;   Najembe,  the  daughter  of  Musumba,  of  the 
Monkey  Clan  ;   and   Naku,  whose  clan  is  uncertain.     There 
are  differences  of  opinion  as  to  the  end  of  the  god  ;  some  say 
that  he  died  and  was  buried  on  the  island,  in  the  forest  near 
the  temple,  while  others  affirm  that  he  disappeared  as  suddenly 
as  he  had  come. 
Temples         A   temple  was  a   conical   reed  hut.     It  was   rebuilt  when 
Mukasa     necessary,  but  this  rebuilding  could  not  be  undertaken  without 
the  special  consent  of  the  King,  who  would  send  an  overseer 
to  assemble  men   for  the  work.      In    the  case  of  Mukasa's 
temple,  the  building  was    done   sufficiently  well  to   last  for 
several  years,  because  the  ground  was  rocky,  and  the  posts 
were  let  into  holes  dug   in  the   rock,  which  preserved   them 
from  white  ants  and  from  damp.     The  King  would  send  nine 
oxen,  and   the   chief  a  similar  number,  when  a  temple  was 
built.     Nine  was  the  sacred  number  for  all  gifts  and  offerings 
to  the  gods.     The  cattle  were   intended,  not   only  to  supply 
the  sacrifice  to  the  god,  but  also  to  furnish  hides  which  could 
be   cut  into    thongs   for  binding   the  timbers    together,  and 
which  could   serve  as  curtains  for  the  doors  and  gates  ;  the 
blood  of  the  victims  was  for  the  god,  and  the  meat  was  for  his 
children.     The  King's  overseer  would  go  to  Gabunga,  the  chief 
of  the  canoes,  who  would  conduct  him  into  the  presence  of  the 
god.     The  chief  Gabunga  first  went  with  the  foreman  builder 
to  the  god  Musisi,  and  after  receiving  permission  to  go  on,  he 
proceeded  to  Bubembe.     The  priest  of  Mukasa  had  received 
notice  of  the  coming  of  the  messengers,  and  was  in  readiness 
to  meet  them,  and  to  accept  the  present  from  the  King.     He 
sent  messages  to  the  people  on  the   island,  ordering  them 
to    bring    their  gifts,  and    to    prepare  to    build    the    temple. 


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IX  RELIGION  293 

After  the  men  had  been  summoned,  they  were  given  four 
days  to  purify  themselves,  during  which  time  they  separated 
themselves  from  their  wives.     On  the  morning  of  the  fourth 
day  the  chief  priest  went  to  the  shore  of  the  lake  and  cut 
a  tree  for  the  temple-building.     This  was  the  signal  for  work. 
The  women   gathered  under   the  principal  wife  of  the  chief 
priest,  and  began  to  clear  twelve  roads,   radiating  from  the 
temple,  and  leading  to  different  points  of  the  lake.     While 
the  women  were  thus  engaged,  a  chief  named  Sekayonga  came 
with  his  men,  and   built  a  hut  named  "  The   guard,"  also  a 
second  hut  named  "  Sleep,"  and  eighteen  smaller  ones  ;  the 
large  hut,  Sleep,  was  for  the  god  to  reside  in,  during   the 
building  of  the  new  temple,  the  other  huts  were  for  the  priests 
and  the  guard  to  live  in.     These  huts  were  completed  in  one 
day  ;  at  the  close  of  it  the  chief  priest  had  all  the  cattle  driven 
into  the  open  space  before  the  temple,  to  see  whether  they 
were  all  accepted  by  the  god  ;  any  cow  that  lowed,  or  that 
dropped  her  dung  during  the  time  fixed  for  testing  was  dis- 
carded, for  she  was  thought  to  have  been  rejected  by  the  god  ; 
and  she  had   to   be   replaced   by  another.     The  priest  then 
examined  the  temple  slaves  in  order  to  ascertain  who  among 
them  had  been  the  cause  of  the  animal  being  rejected  ;  rejec- 
tion was  believed  to  be  due  to  someone  having  broken    the 
taboo  of  chastity.     If  the  person  charged  with  such  an  offence 
was  of  high  rank,  he  was  deposed  and  fined  ;  if  he  belonged  to 
the  lower  orders,  he  was  only  fined.     As  soon  as  the  animals 
had  been  examined,  a  gutter  was  laid  to  carry  the  blood  into 
the  lake  ;  this  was  made  of  the  outer  layers  of  plantain-stems 
which  were  joined  together,  end  overlapping  end.     The  course 
followed  for  laying  the  gutter  was  the  supposed  path  by  which 
Mukasa  had  come  to  the  island.     At  the  upper  end,  where 
the  animals  were  killed,  a  hide  was  spread  out  to  form  a 
receptacle  for  catching  the   blood  and   draining    it  into  the 
gutter.     When  all  was  ready,  the  priests  came  forward  fully 
robed,    each    carrying   his    insignia    of    office.      Semagumba 
carried  a  large  bowl  for  the  blood,  Gugu  a  sacred  knife  for 
killing  the  animals.     Sebadide  a  stone  upon  which  the  knife 
was  sharpened,  Semukade  a  sacred  spear,  and  Sendowoza  the 
drum  Betobanga.     Semagumba  selected  one  of  the  animals, 


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294  THE   BAGANDA  chap. 

which  was  taken  into  the  sacred  enclosure  and  tied  to  the  hut 
just  built.     The  peasants  and  the  lower  order  of  priests  then 
seized  the  remaining  animals  one  by  one,  threw  them,  and 
held  them  down  while  Gugu  killed  them  ;  Semagumba  caught 
a   little  of  the   blood  from  each,  and  poured  it  into  a  large 
wicker  water-proof  receptacle  which  stood  near,  while  the  rest 
of  the  blood  flowed  down  the  channel  into  the  lake.  Watchers 
at  the  lake  announced  in  a  loud  voice  when  the  blood  first 
reached  the  water  ;  they  called :  "  He  has  drunk  it,"  and  their 
cry  was  taken  up  on  all  hands.     Afterwards  the  priests  went 
into  the  enclosure,  and  killed  the  animal  which  had  been  tied 
to  the  temporary  temple ;    the  meat  of  this  animal  was  the 
Dortion  of  the  priests  alone,  not  even  one  of  the  lower  order 
of  priests  was  allowed  to  touch  it.     The  meat  of  the  other 
animals  was  divided  among  the  lower  order  of  priests   and 
workmen,    but    no    woman    was    allowed    to    eat    any    of 
it.     Semagumba    placed   the  vessel  containing  the  blood   in 
the  temple  for  the  god.     He  alone  entered  the  temple,  while 
the  other  priests  remained  standing  in  the  enclosure  ;  when  the 
chief  priest  entered  he   knelt   down,  and  asked  the  god  to 
accept  the  blood,  and  to  grant  an  increase  of  children,  cattle, 
and  food.     When  the  prayer  was  ended,  the  priest  backed  out 
of  the  temple,  leaving  the  vessel  of  blood  inside.     Early  the 
next  morning  the  principal  chiefs  from  the  different  islands 
came  to  erect  the  new  temple.    The  chiefs  were  Naimtwimba, 
Kaganda,  Semugala,  Sewaya,  Katanda,  and   Sendaga.     Each 
of  them   had   some  special  work   to   do  in  the  temple  ;    the 
whole  task  had  to  be  completed  within  the  day,  so  they  had 
to  make  an  early  start  and  to  work  hard  in  order  to  finish  the 
building  by  sunset.     The   three  main  poles  were  cut  by  the 
priests,  each  pole  of  some  particular  kind  of  wood  that  was  noted 
for  its  durability.     Semagninba  cut  a  Lusambya  tree,  Gugu  a 
Kawovierezi  tree,  and  Sebadide  a  Miisali  tree.    The  peasants 
cut  the  rest  of  the  timber  that  was  necessary  and  brought  the 
other  materials  for  the  work.     The  chief  Naimiwimba  started 
the   actual  work  with  his  own   hands  ;   he  also  brought  the 
roof-ring,  which  was  given  great  honour  and  stood  in  the  same 
relation  to  the  building  as  a  foundation  stone  does  to  a  stone 


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IX  RELIGION 


29s 


house.  He  took  his  stand  on  the  site  of  the  temple,  with  the 
ring  on  his  head  ;  the  reeds  sent  by  the  King  were  then  brought 
in,  and  were  used  as  a  beginning  of  the  reed-work  of  the  roof. 
The  reeds  were  tied  in  their  position  with  thongs  from  the 
hides  of  cows  which  had  been  killed  on  the  previous  evening. 
When  the  work  had  proceeded  for  some  time,  the  chief 
Naviuwimba  called  out :  "  The  house  is  too  heavy  for  me ;  I 
pray  you  relieve  me  "  ;  the  workmen  replied  :  "  You  must  pay 
to  be  released "  ;  he  then  consented  to  pay  a  cow,  and  the 
structure  was  lifted  from  his  head  and  placed  upon  prepared 
stakes.  As  the  diameter  of  the  building  increased,  fresh 
workmen  were  able  to  take  part  in  the  work  ;  and  early 
in  the  afternoon  the  main  structure  was  completed,  and  the 
thatcher  began  his  duties.  The  temple  had  a  peculiar  pin- 
nacle ;  layers  of  reeds  were  bound  together,  and  when  the 
bundle  was  made  up,  it  was  bound  to  the  top  of  the  roof ; 
this  was  the  work  of  the  chief  Kitanda,  who  mounted  the  roof 
and  made  the  pinnacle  with  the  assistance  of  one  or  two  men. 
When  he  had  completed  it,  he  put  the  iron  blade  of  a  hoe  made 
for  the  purpose  on  each  side  of  the  pinnacle,  and  between  the 
two  hoe  blades  he  placed  two  horns  from  one  of  the  animals 
which  had  been  killed  on  the  previous  evening.  The  floor 
consisted  of  the  beaten  earth,  hides  were  hung  over  the  door- 
way, and  all  was  finished  before  dark.  At  dusk  the  priests 
came  to  the  workmen  and  said  :  "  We  want  the  temple  for 
Mukasa."  The  workmen  then  left  the  enclosure  at  once,  and 
went  into  their  huts,  and  no  one  was  to  be  seen  on  the  roads  ; 
silence  reigned  everywhere,  when  the  chief  priest  restored  the 
god  to  his  temple.  On  the  two  days  following  the  priests  saw 
no  one,  but  remained  in  seclusion  and  had  their  meals  in  silence. 
On  the  third  day  Semagumba  returned  home  to  his  wife  and 
stayed  there  for  two  days  ;  he  then  visited  Gjigu  and  told  him 
to  return  to  his  wife  ;  two  days  later  he  informed  Sebadide 
that  he  might  go  home,  and  lastly,  after  another  interval  of 
two  days,  he  called  all  the  people  who  had  taken  part  in  the 
work  and  who  had  been  waiting  in  seclusion,  and  told  them 
also  to  go  to  their  homes.  Before  Semagumba  went  home,  he 
entered  the  temple  to  see  that  all  was  right ;  and  when  he 


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296  THE   BAGANDA  chap. 

dismissed  the  people,  he  told  them  that  Mukasa  was  pleased 
with  them.     The  enclosure  was  fenced  with  a  growing  fence 
of  a  variety  of  the  strychnine  plant. 
The    _  The  office  of  priest  was  confined  to  those  clans  from  which 

office  and  each  priest  had  in  the  first  instance  been  taken.  It  did  not 
dress.  necessarily  follow  that  a  priest's  son  would  inherit  his  father's 
office ;  he  might  do  so  if  his  clan  appointed  him,  but  they 
had  the  right  to  reject  him  and  to  appoint  some  other 
member  of  the  clan  if  they  had  any  reason  for  so  doing. 
No  priest,  so  long  as  he  lived,  made  known  what  his  duties 
were,  nor  spoke  of  what  was  in  the  temple.  When  the  chief 
priest  died,  Gugu  and  Sebadide  told  the  successor  what  was 
in  the  temple,  and  instructed  him  in  his  duties  ;  and  when 
one  of  the  other  priests  died,  the  surviving  priests  instructed 
his  successor  and  initiated  him  into  his  office.  When 
officiating,  these  three  priests  wore  the  same  kind  of  dress, 
which  consisted  of  two  well-dressed  barkcloths,  one  knotted 
over  each  shoulder  ;  in  addition  to  this  they  tied  nine  white 
goat-skins  round  their  waist.  They  shaved  their  hair,  each 
of  the  three  adopting  a  distinct  pattern.  Sernagumha  left 
a  patch  of  hair  on  the  right  side  at  the  back  of  the  head 
which  was  allowed  to  grow  long,  and  had  beads  of  different 
colours  plaited  into  it.  Gitgii  allowed  his  hair  to  grow  long 
all  over  the  top  of  his  head,  and  wore  it  plaited  with  beads 
and  cowry-shells.  Sebadide  had  a  small  patch  of  uncut  hair 
like  Semagiimbds,  only  it  was  rather  smaller,  and  he  wore  no 
ornaments  in  it.  There  were  two  sacred  drums  in  connection 
with  the  temple,  which  were  named  Betobanga  and  Namikono  ; 
Beiohanga  was  the  larger,  and  had  human  bones  for  drum- 
sticks.  Whenever  the  priest  Gugu  died,  the  old  sticks  were 
thrown  away  and  new  sticks  were  procured.  This  was  done  in 
the  following  manner.  A  chief  named  Sekadu  was  sent  from 
the  island  Busire  with  a  canoe  to  the  mainland,  to  a  place 
named  Sango,  between  the  islands  Zinga  and  Busi.  On  his 
arrival  there,  the  canoe  was  beached  and  a  bunch  of  ripe 
plantains  was  placed  on  the  prow,  as  though  the  canoe-men 
were  about  to  ship  them  ;  the  men  then  went  off  to  the 
gardens,  leaving  one  of  their  number  in  hiding  to  watch  the 
canoe,     If  a  man  came  and  took  some  of  the  fruit,  he  was 


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IX  RELIGION  297 

caught,  bound,  and  placed  in  the  canoe  ;  if  a  woman  came 
and  attempted  to  take  the  fruit,  she  was  driven  away  by  the 
man  in  hiding.  After  capturing  their  prisoner,  the  men  were  * 
obliged  to  row  to  the  island  Kibi  without  stopping ;  here  they 
might  spend  the  night,  and  on  the  following  day  they  rowed 
to  a  small  island  Kaziri,  where  the  captive  was  landed  and 
put  to  death  by  having  his  throat  cut.  The  body  was  left 
lying  on  the  ground  with  a  guard  to  protect  it  against 
crocodiles  or  birds,  until  the  flesh  decayed.  When  the  shin- 
bones  were  quite  clean  and  bleached,  the  guard  took  them 
to  Bubembe,  and  handed  them  to  the  priest  Semagumba,  who 
beat  the  drum  two  or  three  blows  with  them  and  then  handed 
them  to  Sendoivoza,  the  man  in  charge  of  the  drum.  The 
drum  (Betobanga)  was  beaten  for  the  annual  festival,  on  which 
occasion  the  rhythm  had  to  be  kept  up  at  intervals  by  day 
and  by  night  until  the  end  of  the  festival ;  the  drum  also 
announced  the  appearance  of  the  new  moon,  warned  the 
people  of  the  monthly  cessation  from  work,  and  made  known 
when  any  special  festival  was  to  be  held,  as  for  instance,  when 
the  King  sent  to  consult  the  god. 

The  medium  (mandwa)  was  a  woman  ;  she  was  said  to  The 
have  been  found  in  the  first  instance  on  the  island  Nfunve,  ^^^^^ 
after  the  disappearance  of  Mukasa  from  Bubembe.  She  was 
taken  to  the  priest  Semagumba,  who  had  a  hut  built  for  her 
on  one  side  of  the  open  space  in  front  of  the  temple-enclosure. 
In  former  times  Mukasa  was  said  to  have  spoken  directly 
to  Semagumba,  and  to  have  communicated  to  him  what  he 
wished  to  tell  the  people.  The  medium  never  entered  the 
temple,  nor  might  she  walk  about  in  the  sight  of  men  ; 
she  was  attended  by  women-slaves  belonging  to  the  temple, 
and  when  she  was  requested  to  obtain  an  oracle,  she  did  so  in 
the  second  room  of  the  hut,  and  not  in  public.  Once  the 
god  had  chosen  his  medium,  she  retained  the  office  until  her 
death ;  she  was  not  allowed  to  marry,  nor  to  hold  any 
conversation  with  any  man  except  Semagumba,  who  was 
always  present  when  she  was  possessed  by  the  god.  When 
she  was  about  to  seek  an  interview  with  the  god,  or  to  become 
possessed,  she  dressed  like  one  of  the  priests  with  two  bark- 
cloths  knotted  over  each  shoulder,  and  eighteen  small  white 


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to 


298  THE  BAGANDA  chap. 

goat-skins  round  her  waist.  She  first  smoked  a  pipe  of 
tobacco  until  the  god  came  upon  her  ;  she  then  commenced 
speaking  in  a  shrill  voice,  and  announced  what  was  to  be 
done.  She  sat  over  a  sacred  fire  when  giving  the  oracle, 
perspired  very  freely,  and  foamed  at  the  mouth.  After  the 
oracle  had  been  delivered,  and  the  god  had  left  her,  she  was 
very  fatigued  and  lay  prostrate  for  some  time.  While  giving 
the  oracle,  she  held  a  stick  in  her  hand  with  which  she  struck  the 
ground  to  emphasise  her  words.  She  might  have  as  many 
slave-girls  as  she  wished  from  those  attached  to  the 
temple. 

The  principal  ceremony  was  the  annual  festival,  when  the 
King  sent  his  presents  to  the  god,  to  secure  a  blessing  on  the 
crops  and  on  the  people  for  the  year.     The  offering  consisted 
of  nine  men,  nine  women,  nine  white  cows,  nine  white  goats, 
nine  white  fowls,  nine  loads  of  barkcloths,  and  nine  loads  of 
cowry-shells.       The    King's    representative    had    to    go    to 
Gabunga,  the  chief  of  the  canoes,  who  accompanied  him  to 
the  island.     On  the  journey  thither  these  two  men  ate  apart 
from  the  rest  of  the  company,  and  had  to  travel  in  a  canoe 
apart  from  the  rest  of  the  party.     As  soon  as  they  reached 
Bubembe,  they  found  a  man  awaiting  them,  who  took  them 
to  the  road  which  it  was  intended  that  they  should  follow  to 
reach  the  temple,  while  he  himself  went  by  a  shorter  road  and 
arrived    there    first.,    The   priest   awaited   the   arrival   of  the 
representative    in    tlie    open    space    before    the    temple,   and 
appointed  for  him  and- his  retainers  a  house  in  which  they 
were  to  remain   during  the  ceremonies.     He  then  went  to 
inform  the  god  of  the  arrival  of  the  King's  party.     In  speak- 
ing to  the  god  about  the  King,  the  priest  called  him  :  "  Your 
son-in-law,"  and  the  god  in  like  manner  said  :  "  Tell  my  son- 
in-law  so  and  so."     The  festival  lasted  at  least  twenty  days, 
during  which  time  the  men  had  to  observe  the  rule  of  chastity 
and  to  live  apart  from  the  women.     When  the  festival  was  at 
an  end,  the  priest  sent  the  King  a  message  from  the  god,  and 
gave  his  representative  a  present  of  a  cow.     The  present  was 
sent  through  Gugii  to  the  chief  Gabunga,  who  handed  it  to  the 
representative.     At  this  festival   crowds   of  people  gathered 
together,  because,  when  the  cerenionies  ended,  the  priest  gave 


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IX  RELIGION  299 

the  blessing  to  them,  their  wives,  children,  cattle,  and  crops. 
It  was  fronn  Mukasa  that  the  great  blessing  of  twins  came  ; 
he  was  said  to  show  his  esteem  for  certain  women  in  this 
manner.  With  the  appearance  of  each  new  moon  there  was 
a  week's  rest ;  there  were  no  special  gatherings,  but  the  drum 
was  sounded  daily,  and  the  people  did  the  minimum  of  work  ; 
even  the  cutting  of  firewood  was  forbidden.  Each  new  King, 
when  he  ascended  the  throne,  sent  to  Mukasa  for  his  blessing, 
and  after  each  successful  punitive  expedition  a  thank-offering 
was  sent.  If  any  sickness  appeared  in  the  royal  enclosure,  or 
if  any  plague  began  to  rage  in  the  country,  a  messenger  was 
despatched  to  Mukasa  to  find  out  the  cause.  If  the  King 
himself  fell  ill,  Mukasa  and  all  the  gods  had  to  exert  them- 
selves to  restore  him  to  health.  Sometimes  the  King  invited 
the  gods  to  come  and  visit  him  in  the  capital ;  this  was  an 
immense  undertaking  for  both  the  King  and  the  gods, 
because  special  houses  had  to  be  built  for  them  and  their 
followers.  Sometimes  a  place  outside  the  capital  was 
appointed  as  the  meeting  place,  and  this  would  be  the  cause 
of  even  more  elaborate  preparations,  since  the  King  needed 
to  have  houses  built  for  himself  and  for  all  his  retainers,  in 
addition  to  those  required  for  the  gods.  The  display  of 
wealth  by  each  party  of  priests  and  their  followers  was  great 
at  such  times,  each  striving  to  surpass  the  others.  The  King 
had  an  audience-chamber,  where  he  met  the  representatives 
of  each  god,  and  held  communion  with  the  deity.  At  such 
times  the  King's  umbilical  cord  was  present,  and  the  medium 
of  the  god  took  it  and  held  it  when  she  was  about  to  give  the 
oracle  on  behalf  of  the  god.  The  companies  remained  for 
four  or  five  days  in  the  capital,  and  then  returned  to  their 
homes.  Once  in  each  year  Mukasa  would  send  to  the  King 
offerings  of  the  fruits  of  the  lake,  in  the  form  of  fish  of 
every  kind.  The  medium  would  select  messengers  and  send 
them  to  each  chief  on  the  islands,  with  a  direction  to  them 
to  bring  fish  to  an  appointed  place  at  a  set  time.  When  this 
was  done,  and  the  fish  had  been  brought,  the  god  appointed 
the  persons  who  were  to  take  the  gift  to  the  King.  When  the 
party  arrived  at  Court,  the  King  would  take  his  seat  at  the 
door  of  one  of  his  houses  with  the  attendant  chiefs  sitting 


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300  THE   BAGANDA  chap. 

behind  him  and  on  either  side  of  him,  so  that  the  procession 
could  march  past.  The  men  marched  past  the  King  and 
round  the  courtyard  several  times,  singing  songs  and  working 
their  arms  as  though  they  were  paddling  a  canoe,  while  they 
carried  the  offering  on  their  heads.  At  a  given  signal  from 
their  leader  they  placed  their  loads  of  fish  before  the  King, 
and  all  knelt  in  lines,  thanking  him  for  accepting  the  gift. 
The  leader  then  came  forward  and  delivered  his  message 
from  the  god,  after  which  the  men  again  knelt  and  sang  their 
songs.  Sometimes  the  King  entertained  the  party  for  several 
days,  and  during  their  visit  they  came  daily  to  sing  and  dance 
before  him.  They  were  then  sent  back  with  suitable  presents 
to  the  priests  and  to  the  god.  Mukasa,  as  god  of  the  lake, 
controlled  the  storms,  and  gave  the  increase  of  fish  ;  he  also 
gave  good  passages  to  people  travelling  by  water.  The 
boatmen  sought  his  blessing  before  they  set  out  on  a 
voyage,  and  called  to  him  when  in  danger  from  a  storm. 
They  made  their  offerings  and  supplications,  however,  through 
the  priests  of  inferior  temples  and  not  at  the  chief  temple. 
Sometimes  childless  women  made  vows  to  give  Mukasa  a 
child  if  he  would  grant  their  request  and  cause  them  to 
become  mothers.  If  the  prayer  was  fulfilled,  then  the  parents 
took  the  child  as  soon  as  it  was  weaned  and  presented  it  to 
the  priests  ;  it  was  called  by  the  name  of  the  god,  and  grew 
up  among  the  slaves  on  the  estate.  All  slaves  presented  to 
the  god  were  looked  upon  as  his  children,  and  could  not  be 
taken  from  the  temple  estates  without  sanction  of  the  god 
obtained  through  his  medium.  Some  of  the  women  slaves 
were  given  in  marriage  to  the  priests,  and  no  priest  was 
allowed  to  marry  without  the  god's  permission.  Other 
temple  slaves  were  sent  to  various  places  on  the  estates, 
according  to  the  directions  given  by  the  medium,  on  each 
occasion  when  a  new  batch  of  slaves  arrived  at  the  temple. 
Sometimes  slaves  were  allowed  to  marry  fellow-slaves,  in 
which  case  their  children  in  turn  became  slaves  of  the  god. 
When  a  priest  was  allowed  to  marry  a  slave,  and  she'  had 
children  by  him,  her  children  were  free  to  marry  into  any  clan 
outside  the  temple  area  at  will.  The  duties  of  the  slaves 
were  to  keep  the  estates  in  order,  to  supply  the  numerous 


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inferior  priests  with  food,  and,  when  the  temple  had  to  be 
rebuilt,  to  assist  in  the  work.  Cattle  belonging  to  the  god 
were  as  a  rule  kept  for  the  sacrifices,  though  the  god  was 
liberal,  and  made  frequent  presents  to  his  priests  of  animals, 
either  to  be  kept  for  milking  or  to  be  killed  for  food.  The 
King  alone  could  give  orders  to  the  gods,  and  in  fits  of 
anger  he  has  been  known  to  plunder  their  rich  estates  and  to 
carry  off  their  cattle.  However,  he  was  usually  afraid  to  take 
such  a  step,  and  more  often  made  additions  to  the  wealth  of 
the  god. 

Nalwanga,  Mukasa's  chief  wife,  had  her  temple  situated  orfxhi' 
one  side  of  the  open  space  in  front  of  Mukasa's  temple.     Her  ^^,^^^^ 
medium  was  named  Siriwao,  and  her  rites  were  performed  by  wanga. 
Mukasa's  priests.     Her  chief  function  was  to  assist  childless 
women  to  become  mothers  ;  her  influence,  however,  was  not 
very  great,  and  she  was  but   little  known  on   the  mainland. 
Nalwanga  was  said  to  have  been   a  pythoness,  and   to  have 
come  from  the  island  Banga.     There  does  not  appear  to  have 
been  any  offspring  from  her  marriage  with  Mukasa,  and  nothing , 
is  known  of  the  other  wives  of  Mukasa,  who  are  merely  names. 

Kibuka  (it  is  said)  was  a  brother  of  Mukasa,  and  son  of  The  war 
Wanema  ;  he  lived  on  the  Island  Sese.  During  the  reign  s°^ 
of  Nakibinge,  the  Banyoro,  who  had  always  been  the  enemies  of 
the  Baganda,  were  at  war  with  them,  and  King  Nakibinge  after 
several  indecisive  battles  resolved  to  send  to  Sese,  and  to  seek 
the  aid  of  the  god  Mukasa.  The  island  at  that  time  was  little 
known,  and  the  journey  thither  was  looked  upon  as  a  serious 
undertaking.  The  messengers  selected  were  two  chiefs  named 
Katituba  and  Katata.  They  sought  out  Mukasa,  laid  before 
him  the  King's  request,  and  were  delighted  to  find  that  Mukasa 
consented  to  send  his  brother  Kyobe,  who  was  also  called 
Kibuka,  to  assist  King  Nakibinge.  Before  sending  him  off 
Mukasa  told  his  brother  to  be  careful  in  his  dealings  with  the 
enemies,  and  never  to  let  them  know  where  he  took  up  his 
position  in  the  battle.  He  further  warned  him  not  to  have 
any  dealings  with  the  Banyoro  women.  The  messengers 
returned  with  Kibuka  to  the  great  delight  of  King  Nakibinge, 
who  now  felt  confident  of  victory.  Nakibinge  decided  to  go 
in  person  to  the  war,  and  after  making   arrangements   with 


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302  THE   BAGANDA  CHAP. 

Kibuka,  he  took  up  his  position  as  general  of  the  army. 
Kibuka  flew  up  into  a  cloud  and  hovered  over  the  enemy ; 
during  the  battle  he  shot  down  arrows  and  spears  upon  them, 
while  the  Baganda  army  pressed  them  in  front.  The  battle  ended 
that  day  in  favour  of  the  Baganda,  and  the  Banyoro  withdrew 
to  a  safe  distance,  to  consider  what  they  should  do.  It  so 
happened  that  the  Baganda  had  taken  some  women  prisoners  ; 
one  of  these  took  Kibuka's  fancy,  and  he  had  her  sent  to  his 
hut.  At  night  she  escaped,  after  having  discovered  who 
Kibuka  was,  and  where  he  posted  himself  during  the  battle. 
She  carried  the  information  to  her  people,  who  at  once  decided 
that  they  would  attack  the  Baganda  again  on  the  morrow, 
keeping  a  sharp  outlook  for  Kibuka  and  his  cloud.  When  the 
battle  was  at  its  height,  Kibuka  came  sailing  over  the  enemy 
in  his  cloud,  and  began  to  hurl  down  his  weapons  upon  the 
Banyoro  ;  some  of  their  archers,  however,  sent  a  volley  of 
arrows  into  the  cloud,  by  which  Kibuka  was  mortally  wounded. 
He  fled  away  in  his  cloud  to  Mbale  in  Mawokota,  and  alighted 
upon  a  large  tree,  where  he  died.  Some  say  that,  when 
Kibuka  was  wounded,  he  flropped  his  shield  ;  the  Banyoro 
took  it,  but  many  of  them  fell  ill  of  a  particular  disorder,  and 
this  was  attributed  to  their  having  retained  the  shield  ;  accord- 
ingly they  sent  it  back  to  Uganda,  and  it  was  placed  with  the 
other  relics  in  Kibuka's  temple.  In  the  battle  King  Nakibinge 
and  many  Baganda  were  killed.  After  Nakibinge's  death 
there  was  no  king  for  some  time,  because  his  children  were  all 
small  ;  so  a  regent  was  appointed  to  administer  the  country. 
On  the  morning  following  the  battle  the  chief  N akatandigira 
saw  Kibuka's  body  in  the  tree,  so  he  went  and  asked  his  friend 
Kalyembula  to  come  with  him,  and  they  also  took  the  chief 
Kittuiia  with  them  to  help  them  to  remove  the  body. 
Nakatandigira  arranged  to  climb  the  tree  and  to  pass  the 
body  down  to  the  others,  who  were  holding  a  barkcloth  to 
receive  it ;  the  body,  however,  fell  down,  just  as  Nakatandigira 
was  climbing  into  the  tree.  The  three  men  then  took  the 
body  and  assisted  by  two  others,  Buvi  and  Kazimba,  they 
buried  it  in  a  garden  near  by.  The  people  selected  the  chief 
Kalyembula  to  go  and  tell  Mukasa  what  had  been  the  issue 
of  the  battle,  and   that  his  brother  was   dead.     Mukasa  was 


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303 


very  angry  at  the  tidings  ;  he  arrested  the  messenger,  and  sent 
him  bacl<  under  a  guard  to  Uganda.  Kalyenibula  remained 
a  prisoner  for  many  years,  because  the  King,  being  young,  was 
unable  to  try  the  case  ;  during  his  imprisonment  he  did  not  cut 
his  hair,  but  left  it  long  like  a  mourner's.  The  people  gave 
him  the  name  of  Luwoma  (it  is  beautiful)  because  of  his 
long  hair.  During  his  term  of  imprisonment  Kalyembula 
became  famous  for  his  skill  in  deciding  cases  and  settling 
disputes,  and  was  a  great  favourite  with  the  people.  When 
Prince  Mulondo  came  of  age  and  ascended  the  throne,  he 
pardoned  him.  Mulondo  also  ended  the  dispute  with  Mukasa 
by  giving  him  a  prince  and  several  princesses  as  slaves  for 
Kibuka's  temple.  He  also  had  a  large  temple  built,  in  which 
were  placed  the  relics,  the  jawbone,  the  umbilical  cord,  the 
shield,  the  bell,  the  spear,  and  a  number  of  other  things  which 
belonged  to  Kibuka. 

Najambubu     became    Kibuka's     principal     medium,    and  The  god 
Nakanga  his  second  medium.     There  were  forty  mediums  in  ^'jgg'tg'^and 
all,  some  of  whom  accompanied  the  army  in  war  ;  in  times  of  mediums. 
peace   only  one  medium  was  employed.     There  were  three 
priests  appointed  :  Luwoma,  Kituma,  and  Nakatandigira,  who 
were  always  present  in  the  temple,  except  when  there  was  a 
punitive  expedition,  in  which  case  one  of  them  accompanied 
the  general. 

Kibuka's   temple  was   a   conical   hut   of    the    usual   type  The  god 
surrounded  on  three  sides  by  a  thick  forest  sacred  to  the  god  ;  I'^ibukas 

^  temple. 

on  the  fourth  side  there  was  a  large  open  space.  On  the 
lower  slopes  of  the  hill  and  in  the  valleys  for  some  distance 
round  there  were  gardens  of  the  priests  and  of  the  retainers 
of  the  god.  The  King  and  the  powerful  chiefs  were  constantly 
offering  him  men-  and  women-slaves,  as  well  as  cattle,  so  that 
Kibuka  was  very  rich.  When  a  new  temple  was  built,  each 
district  contributed  workmen.  The  building  took  from 
fourteen  to  sixteen  months  to  complete,  because  the  men,  after 
working  for  two  days,  rested  for  two.  During  the  time  that 
the  temple  was  being  built,  the  chief  Kanyolo  was  not  per- 
mitted to  shave  his  head  or  to  cut  his  nails  ;  his  hair  grew 
long,  and  he  had  the  appearance  of  a  mourner.  No  one  was 
permitted  to  pass  along  the  roads  near  the  temple  during  the 


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304 


THE   BAGANDA 


CHAP. 


time  that  the  building  was  in  progress  ;  if  anyone  attempted 
to  do  so,  he  was  caught,  made  prisoner  and  kept  in  confine- 
ment until  the  god  entered  the  new  temple,  when  he  was 
executed.  The  man  whose  duty  it  was  to  do  the  thatch- 
ing was  a  chief  named  Namumenya,  and  he  also  brought 
special  timber  for  the  door-step.  When  the  temple  was  quite 
ready  for  use,  the  priest  Kasima  (who  was  one  of  the  lesser 
priests)  brought  the  sacred  fire  for  it,  which  was   said   to  be 


^  1^*' 


ifinualuMbiEjt^ 


FIG.    4S.— KENCE   ENCLOSING   KING  S   TEMPLE. 

obtained  from  a  rock  near  by.  Kazima  went  to  the  rock  and 
struck  it  with  a  tuft  of  grass,  whereupon  fire  came  out  of  it, 
and  ignited  the  grass  ;  this  fire  he  took  into  the  temple,  where 
it  was  kept  burning  during  the  reigning  King's  life-time. 
When  the  King  died,  the  fire  was  extinguished  ;  and  when  a 
new  King  ascended  the  throne,  fresh  fire  was  obtained  from 
the  rock.  Kazima  slept  in  the  temple  alone  the  first  night ; 
on  the  next  morning  the  priest  Kituvia  brought  the  god 
Kibuka  from  his  temporary  quarters,  and  set  him  down  in 
front  of  the  door  of  the  temple ;  the  people  who  had  been 


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IX  RELIGION  305 

building  were  then  permitted  to  see  him.     This  was  the  only 
occasion  when  the  people  were  allowed  to  look  upon  the  god  ; 
and  even  then  there  was  nothing  to  see,  but  a  huge  conical- 
shaped    object   draped   in   barkcloth.     About  noon   Kituma 
carried  the  god  to  his  place  in  the  middle  of  the  temple,  and 
placed  him  on  a  dais  upon  which  was  spread  a  lion's  skin  and 
a  leopard's  skin.     In   front  of  the  dais  there  was   a   row  of 
spears  taken  in  war,  which  had  been  presented  to  Kibuka  by 
various  kings.     There  was  one  spear  which  had  nine  blades  ; 
there  was  also  Kibuka's  shield  named  Lugyamirembe,  a  paddle 
which  he  was   said  to   have   used   when   crossing   from    the 
island   to  Uganda,  a  fly-brush,  the  pipe  which  the  medium 
smoked,  when  he  was  about  to  become  possessed  by  the  god, 
the  umbilical  cord,  named  Semutega,  a  copper  axe,  a  knife,  and 
a  harp   named    Tanalabankondwe.     In    front   of  the   temple 
thirty  drums  were  beaten  during  the  time  that  the  god  was  being 
carried  from  the  temporary  temple  to  his  new  residence.     The 
special  drum  for  regular   use  was  named  Tatata,  which  was 
beaten    by    Luwoma   when    Kibuka   took   possession    of  the 
medium  Kainja,  and  instructed  him  to  catch  and  kill  people. 
In  the  evening  Kibuka  possessed  one  of  the  mediums,  and 
ordered  a  number  of  prisoners  to  be  put  to  death.     These 
men  were,  as  a  rule,  sent  by  the  King  for  the  ceremony  that 
day  ;  one  of  them  was  given  permission  to  plead  the  cause  of 
the  party,  and  afterwards  he,  with  the  others,  was  executed  by 
the  temple  officer  Nabiibi.     The  people  who  had  been  taken 
prisoners  on  the  roads  near  the  temple,  during  the  time  that  it 
was  being  built,  were  also  killed,  unless  they  could  be  redeemed 
by  their  relatives.     Kibuka's  principal  duties  were  to  foretell 
when  war  would  take  place,  and  to  send  his  representative  to 
the  war,  who  took  with  him  some  emblem  of  power  from  the 
god.     When  with  the  general  on  an  expedition,  the  priest  and 
the  medium  had  a  hut  built  near  to  that  in  which  the  general 
took  up  his  quarters,  in  order  to  be  near  him  and  to    give 
oracles  concerning  the  enemy.     Whenever  the  King  wished  to 
consult  Kibuka,  he  sent  a  present  of  slaves  and  cattle.     The 
messenger  on  arriving  at   the   temple-court,  was   met  by  an 
assistant  priest  Katata,  who  received  the   gift,  and  went  into 
the  temple  to  announce  the  messenger  to  Ltiwoma,  Kituiiia, 

X 


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3o6 


THE   BAGANDA 


CHAP. 


and  Nakatandagira  ;  they  then  asked  him  to  come  into  the 
temple,  and  arranged  with  Kibuka  for  the  interview.  Meanwhile 
the  messenger  was  accommodated  with  a  house  near  by, 
until  the  time  appointed  for  the  interview.  On  such  occasions 
all  the  priests  were  present  in  the  temple.  Prisoners 
sent  to  Kibuka  by  the  King  were  given  an  opportunity  to 
state  their  case  before  the  god,  though  they  never  seem  to  have 
been  acquitted.     After  visiting  the   temple,  they  were  taken 


FIG.    49.— STOOL   ON    WHICH   THE   WAR-GOD   KIBUKA  WA.S 
PLACED. 

away  by  the  head  of  the  police  named  Sabata  to  a  tree  near 
by,  bearing  the  name  Segibugo,  upon  which  their  outer  clothes 
were  hung ;  they  were  then  given  a  special  kind  of  doctored 
beer,  which  was  supposed  to  prevent  their  ghosts  from  coming 
to  injure  the  King.  After  they  had  drunk  the  beer,  they  were 
led  to  the  sacrificial  place,  where  they  were  either  speared  or 
clubbed  to  death  ;  their  bodies  were  left  where  they  fell.  No 
prisoner  put  to  death  at  any  of  the  sacrificial  places  was  ever 
claimed  by  the  clan  for  burial,  but  his  body  was  left  for  the 


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IX  RELIGION 


307 


wild  beasts  and  birds.  Sometimes,  when  Kibuka  was  particu- 
larly enraged  with  a  prisoner,  the  latter  was  put  to  death  at 
once  in  the  temple ;  the  medium,  while  still  possessed  by  the 
god,  snatched  up  a  spear  and  ran  it  through  the  man,  as  he 
knelt  pleading  his  cause. 

There  was  always  a   prince   who  was   given    the   official  The  Prince 
title  Namwa  in  the  temple,  whose  duty  it  was  to  tend  the  p'jfncess 
fire  and  to  cut   the   firewood   with   the   copper   axe.     Two  of  the 
princesses    lived    in    the    temple-court,   whose    places   were  "^™P'^' 
filled  by  other  princesses  when  they  died.     The  title  of  the 
principal     princess    was    Nagalamede,    and    of    the    other, 
Namiremhe ;    a    third    woman    of    honour,    though    not    a 
princess,  was  Nakitabaja  of  the  Sheep  Clan.     These  women 
had  houses  inside  the  temple  enclosure,  and  great   honour 
was    paid    to   them,  not    only   by  those    who   were    resident 
at    the    temple,    but    also    by   all   who    came    to    seek    the 
aid  of  the  god.     Sometimes  the  god  gave  to  some  of  the 
slaves  wives  from  the  women  who  were  brought  to  him  ;  and 
when    these  had  children,  the  babies  were  brought  to  him  ; 
sometimes  he  gave  them  back  to  their  parents,  in  which  case 
they  became  free  people  ;  at  other  times  he  retained  them  as 
his  slaves.     Those  who  were  freed  were  allowed  to  leave  the 
temple-estates ;  a  boy  might  become  the  servant  of  a  chief, 
and  a  girl  might  become  the  wife  of  some  man  living  outside 
the  temple  estates.     Every  third  child  of  a  woman  who  was 
the  wife  of  a  priest,  or  of  an  officer  of  the  temple,  had  to  be 
given  to  Kibuka  ;  the  child  was  called  the  ndobolo  (meaning  a  tax 
upon  children).     There  was  a  temple  servant  named  Muzinga, 
whose  duty  it  was  to  bring  water  for  the  god  daily  from  a 
sacred  well,  Nakaliga.     He  wore  a  zebra-skin  mantle,  and  had 
two  long  gourds  in  which  to  carry  the  water  ;  the  water  he 
mixed  with  white  earth,  and  poured  it  into  two  vessels  in  the 
temple,  one  of  wood,  the  other  of  pottery.    There  was  a  special 
herdsman  for  the  cattle,  named  Sejagu,  who  had  strict  instruc- 
tions concerning  a  sacred  bull,  Kibukabuka,  and    a   sheep, 
Nawolovu,  which  were  favourite  animals  of  the  god,  and  were 
carefully  guarded.     A  man,   Tonandaba,  had  charge  of  two 
gourds  containing  seeds,  which  were  rattled  to  the  rhythm  of 
the  drums  and  harp  on  special  occasions.     Two  policemen, 

X  2 

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3o8  THE   BAGANDA  chap. 

Nasnmbi  and  Kide,  assisted  Sabata  whenever  an  execution 
took  place ;  each  of  these  had  numerous  followers  who  were 
ever  ready  to.  carry  out  his  instructions.^ 
The  war-  "phg  second  war-god,  Nende,  and  his  brother  Kirabira  had 
Nendeand  their  temple  at  Bukerere  in  the  Kyagwe  district.  They  were 
Kirabira.  g^id  to  be  the  SOUS  of  Mukasa,  and  were  brought  to  Kyagwe 
when  Kibuka  was  killed.  Nende  gave  advice  concerning  wars, 
and  sent  his  representatives  on  punitive  expeditions,  though 
he  was  never  so  highly  esteemed  as  was  Kibuka.  His 
brother  Kirabira  was  seldom  consulted,  but  his  name  was 
merely  coupled  with  that  of  Nende.  The  temple  was  sur- 
rounded by  a  strong  stockade,  with  one  entrance-gate,  which 
was  guarded  both  by  day  and  by  night,  so  that  only  the 
inmates  might  enter.  Nende  had  six  wives  who  were  princesses, 
and  these  never  left  the  enclosure,  after  they  had  once  been 
dedicated  to  the  god.  They  had  seats  in  the  temple,  on  either 
side  of  the  dais  upon  which  the  god  was  supposed  to  sit. 
Once  in  twenty-five  years  the  god  was  brought  out  to 
be  shown  to  the  people,  who  flocked  together  from  all  parts 
of  the  country  to  the  festival.  During  the  festival  those  who 
attended  were  required  to  abstain  from  beer,  because  neither 
the  priests  nor  the  medium  were  allowed  to  drink  it ;  they  ate 
coffee-berries  instead,  the  medium  eating  them  on  each  occa- 
sion before  he  became  possessed  by  the  deity.  The  festival 
lasted  for  nine  days,  during  which  time  the  laws  of  chastity 
were  observed  by  all  present.  The  priests  belonged  to  the 
Mushroom  Clan,  and  took  the  titles  Wangu  and  Kajujugwe. 
The  four  principal  princesses  dedicated  to  the  god  took  the 
titles  Nabweteme,  Dadungn,  Nagadya,  and  Nakilwade.  The 
medium,  after  he  had  once  come  to  be  possessed  by  the  god, 
never  left  the  temple-courts.  Both  the  medium  and  the  priests 
wore  the  usual  dress  of  barkcloths  and  a  white  goat-skin  apron, 
when  they  officiated  in  the  temple. 

'  Now  that  the  remains  of  the  god  Kibuka  have  been  obtained,  and  sent  to  the 
Museum  of  Ethnology  at  Cambridge,  we  l<now  that  the  conical  bundle  contained 
a  stool,  with  a  hollow,  basin-like  top,  in  which  was  a  bag  containing  a  human 
jawbone  and  the  male  organ.  The  jawbone  and  other  relics  were  undoubtedly 
those  of  a  human  being.  The  decorated  umbilical  cord,  a  shield,  and  a  short, 
double-edged  sword  were  fortunately  obtained  with  the  jawbone.  They  are  all 
now  in  the  Museum  at  Cambridge. 


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IX  RELIGION 


309 


Kaumpuli,  the  god  of  plague,  had  his  temple  in  Bulemezi  The  god 
on  the  Bunyoro  and  Bulondoganyi  frontiers.  The  story  j{  P'^S"e, 
concerning  his  birth  is  told  as  follows  :  His  father,  Prince  ^"™''" '' 
Kayemba,  brother  of  King  Juko,  fell  in  love  with  a  woman 
named  Naku,  of  the  Civet-cat  Clan,  and  wished  to  marry  her, 
but  the  gods  objected  and  warned  King  Juko  not  to  allow  his 
brother  to  take  this  woman  to  wife.  But  Kayemba  disregarded 
the  warning  and  married  Naku,  and  she  became  the  mother  of 
a  child  without  arms  and  legs.  Kayemba  was  afraid  of  this 
monster,  and  sent  the  mother  and  child  away  by  canoe  to 
Busoga.^  The  Busoga  priests  warned  the  chiefs  not  to  receive 
Naku,  and  she  was  sent  back  to  Uganda  accordingly  ;  she  was 
driven  away  from  each  place  to  which  she  went,  on  account  of 
the  child,  until  at  length  she  was  allowed  to  settle  at  Bugoya. 
The  child  had  a  nurse,  Nabuzana,  who  was  fond  of  him,  and 
who  tended  him  to  the  time  of  his  death.  After  his  death 
he  was  declared  by  the  gods  to  be  the  god  of  plague,  a  temple 
was  built  in  his  honour,  and  the  remains  of  Kaumpuli  were 
placed  therein.  The  temple  resembled  other  temples  of  the 
country  in  shape,  and  was  named  Nabibubalo ;  the  King 
ordered  it  to  be  built  and  maintained  by  State-labour  ;  and  on 
its  completion  the  customary  ceremonies  and  offerings  took 
place.  The  god  (it  was  said)  resided  in  a  deep  hole  in  the 
temple,  which  was  securely  covered,  in  order  to  prevent  him 
from  escaping  and  harming  the  country.  The  hole  could  only 
be  covered  efficiently  by  wild-cat-skins,  and  hundreds  of  these 
little  animals  were  needed  each  year  to  cover  it.  Plantain- 
stems  were  first  laid  over  the  hole,  and  then  the  skins  were 
placed  upon  them  and  weighted  by  stones  round  the  edges. 
It  was  believed  that  but  for  this  covering  the  god  would  come 
out  in  a  puff  of  smoke,  and  that,  when  he  once  escaped,  he 
would  destroy  the  country.  King  Juko  was  forbidden  to  look 
towards  Bulemezi,  because  it  was  believed  that  he  would  die 
if  he  did  so.  For  years  it  was  the  duty  of  one  of  his  wives 
to  hold  a  barkcloth  before  him  to  prevent  his  eyes  from 
wandering  towards  Bulemezi,  when  he  went  out.  One  day 
this  wife  was  ill,  the  King  looked  towards  the  hill  on  which 
the  temple  stood,  and  a  few  days  later  he  died.     Kaumpuli's 

^  Busoga  is  the  country  ;  Musoga,  pi.  Basoga,  the  people. 


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3IO 


THE   BAGANDA  chap. 


priest  was  given  the  title  Kanalira ;  his  duties  were  to  wait 
upon  the  medium  Nageza,  and,  when  necessary,  send  his 
subordinates  to  cleanse  the  gardens  or  houses  where  plague 
had  broken  out.  He  also  distributed  small  iron  and  brass 
shields,  to  be  worn  as  amulets,  to  prevent  people  from 
catching  the  plague.  When  a  garden  or  house  was  plague- 
stricken,  the  people  resorted  to  the  god,  made  offerings,  of 
beer  and  of  a  barkcloth,  and  asked  for  priests  to  bring 
medicine  to  drive  away  the  disease.  The  priests  treated 
the  sick  and  nursed  them  ;  any  cattle,  women,  or  children 
which  belonged  to  a  person  who  died  of  the  plague  were 
confiscated  and  sent  to  the  god.  If  the  relations  wished 
to  redeem  the  women  and  children  they  could  do  so,  but 
the  rest  of  the  property  belonged  under  all  circumstances 
to  the  god.  When  the  priests  had  treated  the  people  and 
they  had  recovered,  the  priests  next  purified  the  place  by 
transferring  the  disease  to  a  plantain  tree,  and  removing  it 
from  the  garden  to  some  waste  land  at  a  short  distance. 
They  first  made  a  number  of  small  shields  and  spears  from 
plantain  fibre  and  reeds,  which  they  placed  at  intervals  along 
the  path  leading  from  the  garden  to  the  main  road.  A  young 
plantain  tree,  about  to  bear  fruit,  was  then  cut  down,  the  stem 
was  put  in  the  path  leading  to  one  of  the  plague-stricken 
huts,  and  it  was  speared,  with  not  less  than  twenty  reed  spears, 
which  were  left  sticking  in  it,  while  some  of  the  plantain-fibre 
shields  were  also  fastened  to  it.  This  tree  was  carried  down 
the  path  to  the  waste  land,  deposited  there,  and  called  the 
scapegoat  (Kyonzire).  The  priests  raised  an  arch,  which  they 
covered  with  barkcloth,  over  the  path  where  it  branched  from 
the  main  road,  and  this,  they  said,  would  effectually  prevent 
the  plague  from  returning  by  the  path.  They  stuck  a  spear 
into  the  roof  of  every  house  in  which  a  person  had  died,  and 
thus  notified  that  all  the  property  therein  belonged  to  the  god. 
The  women  and  children  who  were  taken  to  the  temple  were 
not  allowed  to  mourn,  nor  to  show  any  sign  of  sorrow  for 
their  dead  until  they  had  been  redeemed.  After  the  priests 
had  purified  a  house  and  garden,  and  had  buried  the  dead, 
they  allowed  the  inhabitants  to  return.  The  cleansing 
ceremony  they  termed  kukokola.      Sometimes  self-appointed 


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IX 


RELIGION 


311 


men  went  to  purify  a  garden,  pretending  that  they  had  been 
sent  by  the  god,  but  he  vented  his  anger  upon  them  and  killed 
them,  thus  making  it  quite  evident  that  he  had  not  sent  them. 
When  the  people  returned  to  their  homes  after  they  had  been 
purified,  they  brewed  a  special  pot  of  beer  and  took  it,  with  a 
barkcloth  and  a  fowl,  to  the  temple  as  their  thank-offerinp-. 


FIG.    50.— DRUM   OF  THE   GOD   OF   THE   CHASE 
(with  the  sacred  objects  taken  from  inside  it). 

Dungu  was  a  Bunyoro  ^  god,  whose  chief  temple  was  in  Dungu, 
a  forest  on  the  border  of  Bulemezi  and  Bunyoro.     His  second  *^  g°^ 
temple  was  at   Busenya,  in  Budu.     His  medium  was  named  chase 
Lusoke  of   Kikoma,  who  was  a  Munyoro.     The  priest  was 
given  the  title  Lwekika.     Hunters  consulted  him  before  going 

^  Bunyoro  is  the  country ;  Munyoro,  pi.  Banyoro,  the  people. 


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312 


THE   BAGANDA 


CHAP. 


out  to  hunt,  offering  a  pot  of  beer  at  his  shrine,  and  asking 
where  they  should  find  game  ;  they  also  procured  amulets 
to  protect  themselves  against  the  attacks  of  wild  animals, 
pieces  of  cord  and  the  like  for  their  nets,  which  were  supposed 
to  entangle  the  animals,  and  herbs  to  rub  on  their  weapons 
so  as  to  make  their  blow  fatal.  After  a  hunt,  if  they  met  with 
success,  they  took  back  part  of  any  animal  captured  as  an 
offering  to  the  god,  and  also  a  bundle  of  firewood  with  which 
to  cook  the  meat.  Dungu  had  a  special  drum  in  which  was 
a  large  fetich  composed  of  portions  of  every  kind  of  animal 
and  bird  hunted ;  all  kinds  of  medicines  used  in  making 
hunters'  charms  for  the  chase  ;  miniature  weapons  ;  and  pieces 
of  cord  and  other  materials  employed  in  the  making  of  traps. 
This  fetich  was  set  upright  inside  the  drum  and  fixed  in  its 
position  by  a  mixture  of  the  dung  of  wild  animals  and  the 
blood  of  animals  sacrificed  to  the  god.  When  the  medium 
wished  to  become  possessed,  he  smoked  a  pipe,  and  the  drum 
was  beaten,  until  the  god  came  upon  him.  Dungu  had  his 
servant  named  Kalisa,  who  was  also  a  god  ;  it  was  his  duty 
to  herd  wild  animals. 

Katonda,  the  Creator,  had  a  small  temple  in  the  Kyagwe 
district  on  the  Banda  hill,  but  he  received  little  honour  or 
attention.  His  medium  was  known  by  the  name  of  Kifo- 
musana  ;  he  gave  his  oracles  by  night,  and  no  fire  or  light 
was  allowed  in  the  temple.  Katonda  was  spoken  of  as  "  the 
father  of  the  gods,"  because  he  had  created  all  things,  but 
not  much  was  known  about  him.  Offerings  of  cattle  were 
occasionally  made  to  him  ;  some  of  these  were  killed,  but 
the  majority  were  decorated  with  a  bell  round  the  neck,  and 
allowed  to  roam  about  during  the  day,  while  at  night  they 
were  brought  to  one  of  the  huts.  The  King  sometimes  sent 
a  special  animal  as  an  offering,  and  this  was  never  killed. 
Kitaka,  the  earth-god,  had  his  temple  in  Busiro,  and  his 
Kitakir^  niedium  was  Nalyaki.  He  was  frequently  consulted  by  the 
King  when  the  latter  contemplated  putting  people  to  death 
'who  had  been  condemned  by  the  other  gods ;  the  King  at 
such  times  would  send  to  Kitaka  and  ask  him  to  destroy  the 
ghosts  of  the  condemned  people.  The  medium,  under  the 
influence  of  the  god,  undertook  to  destroy  their  bodies  and 


The  god 
Katonda. 


The 


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IX  RELIGION  313 

spirits,  so  that  they  could  not  return  to  harm  the  King. 
Kitaka  was  consulted  by  women  when  they  wished  to  secure 
good  results  from  a  newly-made  garden ;  offerings  and 
requests  were  also  made  to  him  in  order  that  the  land  might 
yield  abundant  crops. 

Mirimu  is  said  to  have  been  a  son  of  Mukasa ;  his  temple  The  god 
was  on  Ndeje  hill  in  Bulemezi.  His  medium  was  a  woman,  ^i™"- 
and  he  had  priestesses  instead  of  priests.  When  any  oracle 
was  to  be  given,  the  priestesses  gathered  thorny  shrubs,  of  a 
kind  known  as  Nkangwe,  and  placed  them  in  the  doorway  of 
the  temple ;  the  medium  then  stood  upon  them,  became 
possessed,  and  gave  the  god's  message.  The  thorns  never 
harmed  her,  nor  did  they  pierce  her  feet,  though  she  stood 
with  bare  feet  upon  them.  Mirimu  was  the  god  who  enabled 
the  people  to  take  their  enemies'  weapons  in  battle.  When 
officiating,  the  medium  and  the  priestesses  wore  the  usual 
dress  belonging  to  temples. 

Wanga  is  believed  to  be  one  of  the  oldest  of  the  gods  ;  The  god 
tradition  makes  him  the  father  of  Musisi,  who  was  the  father  Wanga. 
of  Mukasa.  He  lived  on  one  of  the  Sese  Islands,  but  was 
brought  over  to  Uganda  by  King  Juko.  The  legend  con- 
cerning him  is  to  the  following  effect :  The  sun  fell  from  its 
place  in  the  heavens,  and  there  was  total  darkness  for  some 
days.  In  his  distress  the  King  sent  to  Wanga,  and  asked 
him  to  come  to  his  help.  The  god  consented,  came  to 
Uganda,  and  restored  the  sun  to  its  place.  In  return  for  his 
services  the  King  gave  him  an  estate  in  Busiro,  where  he 
remained,  and  where  his  temple  was  afterwards  built.  His 
medium  and  his  priests  were  in  .all  respects  like  those  of 
Mukasa.  Wanga  was  consulted  in  reference  to  sickness  and 
disease,  and  he  also  foretold  in  what  manner  common  evils 
might  be  averted. 

Musisi,  the  father  of  Mukasa,  was  held  to  be  responsible  The  god 
for  earthquakes.  He  had  his  temple  upon  one  of  the  Sese  '^'^"^i^'- 
Islands,  but  was  believed  to  dwell  in  the  centre  of  the  earth, 
and  to  cause  earthquakes  when  he  moved  about.  At  such 
times  those  who  had  fetiches  near  patted  them,  and  asked  the 
god  to  keep  quiet ;  pregnant  women  patted  their  stomachs  to 
keep  the  god  from  taking  either  their  own  life  or  that  of  their 


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Wamala, 


314  THE   BAGANDA  chap. 

child  ;  others  raised  a  shrill  cry  to  remind  the  god  of  their 
existence  and  to  induce  him  to  remain  quiet.     He  was  not  a 
god  who  was    much   consulted    by  the    people,  but  he  was 
supplied  with  presents  lest  he  should  be  angry  and  disturb 
the  earth  by  his  movements. 
The  god         Wamala  is  said  to  have  been  a  son  of  Musisi,  and  to  have 
lived  with  his  father  and  with  his  brother,  Wanema,  on  one  of 
the  Sese  Islands.     It  is  related  that  once  he  had  a  difference 
with  his  brother  Wanema,  which  ended  in  a  wrestling-match. 
When  they  had  struggled  together  for  some  time,  and  neither 
could    gain    any    advantage,    Wamala's    dog    came   behind 
Wanema,  and    bit  him  in  the  leg ;   this  gave  Wamala  the 
advantage,  and  he  threw  his  brother.     Wanema,  greatly  en- 
raged, took  a  handful  of  ashes  from  the  fire,  and  threw  them 
into  Wamala's  eyes,  thus  blinding  him  for  a  time.     In  anger, 
Wamala  packed  up  his  goods,  and  left  the  island,  saying  that 
he  would   go   and   look   for  a  new  home  where  his  brother 
could  not  molest  him.     He  carried  a  skin  of  water  with  him, 
and  wandered  off  towards  Singo.    On  the  journey  he  sat  down 
on  a  hill  to  rest,  placing  the  water-skin  by  his  side  ;  by  some 
mishap  the   water  escaped   and  trickled  down  the  hill.      A 
spring  burst  forth  from  the  hill  where  the  water  flowed,  became 
a  river  which  ran  down  into  the  valley,  and  formed  the  lake 
known  as  Lake  Wamala.     Wamala  settled  there,  and  in  the 
course  of  time  a  temple  was  built  in  his  honour,  and  he  became 
one  of  the  principal  gods  of  the  country.     The  temple  was 
like  the  others  in  shape  ;  the  building  was  carried  out  by  the 
State,  and  the  King  sent  offerings  to  the  god,  whenever  a  new 
temple  was  erected.     The  medium  was  a  woman,  who  gave 
the  oracle  by  night ;  the  priests  and  the  suppliant  entered  the 
temple  late  at  night,  and  seated  themselves  by  the  fire,  and 
the  medium,  after  drinking  a  little  beer,  became  possessed  and 
gave  the  message  of  the  god.     The  suppliant  had  to  take  an 
offering  of  sheep,  for  goats  were  not  accepted  in  this  temple, 
and  he  remained  in  the  temple  until  the  morning.     Only  the 
King's  messenger  was  allowed  to  see  the  medium,  or  to  enter 
the  principal  temple  :  there  were  other,  less  important  temples 
to  which  ordinary  people  resorted.     During  the  time  that  the 
temple  was  being  rebuilt,  the  overseer  of  the  work  was  not 


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IX  RELIGION 


31S 


allowed  to  cut  his  hair  or  nails.  Human  sacrifices  were  made 
to  Wamala ;  the  victims  were  clubbed  to  death  on  the  lake 
shore,  and  afterwards  speared,  and  thrown  into  the  lake. 
The  water  is  said  to  have  become  quite  crimson  with  the 
blood  of  the  victims  by  the  time  that  the  sacrifices  were 
ended. 

Nagawonyi,  the  goddess  of  hunger,  was  thought  to  be  able  The 
to  end  drought  or  famine  by  means  of  her  influence  with  the  ^^'^^^^ 
gods  Musoke  and  Gulu,  who  commanded  the  elements.  Her  wonyi. 
temple  was  on  the  hill  Mubande,  in  Bulemezi,  and  her  priests 
belonged  to  the  Bird  Clan.  When  there  was  a  long  period  of 
drought,  and  the  crops  failed,  the  people  took  offerings  to  her 
temple,  and  also  samples  of  the  withered  fruits,  to  show  her 
how  needy  they  were.  The  messengers  were  women  ;  they 
begged  Nagawonyi  to  have  pity  on  her  dying  children,  and  to 
intercede  with  Musoke  and  Gulu  on  their  behalf  The  medium, 
when  possessed,  gave  the  oracle  as  to  when  the  people  might 
expect  rain  to  fall.  When  the  rain  was  very  heavy  and  the 
lightning  severe,  the  people  made  fires  which  gave  forth 
volumes  of  smoke,  to  keep  the  clouds  from  falling  ;  and  they 
beat  drums,  to  let  the  god  Gulu  know  where  they  were,  that 
he  might  not  hurt  them  with  lightning. 

Of  Walumbe,  the  god  of  death,  an  interesting  story  is  told,i  The  god 
which  accounts  for  his  coming  to  the  earth.  Walumbe  is  said 
to  have  been  the  brother-in-law  of  Kintu,  the  first  king,  and 
to  have  lived  with  his  father  Gulu  in  the  sky.  The  temple  of 
Walumbe  was  built  at  Ntanda,  in  Singo,  where  there  was  a 
deep  ravine,  in  which  the  god  was  believed  to  live  ;  the  temple 
was  on  a  ridge  near  this  ravine.  A  medium  and  a  priest  were 
attached  to  the  temple,  the  latter  was  taken  from  the  Colobus- 
monkey  Clan.  The  King  alone  made  offerings  to  this  god, 
and  he  only  did  so  at  the  bidding  of  the  other  gods,  in  order 
to  prevent  Death  from  sending  to  kill  the  people  wholesale. 
Each  King,  when  crowned,  sent  an  offering  to  Walumbe,  to 
appease  him.  The  souls  of  the  dead  had  to  go  to  Ntanda, 
to  give  an  account  of  their  deeds  ;  when  they  had  done  this 
they  were  free  to  return  to  their  own  clans,  so  as  to  be  near 
the  graves  in  which  their  bodies  were  laid.     When  a  person 

1  See  p.  465. 


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Kkulu. 


316  THE   BAGANDA  chap. 

had  died,  and  the  cause  of  death  could  not  be  ascertained, 
it  was  customary  to  say  that  Walumbe  had  taken  him. 
The  god  The  god  Nkulu  was  more  especially  connected  with  the 
Leopard  Clan.  He  does  not  appear  to  have  had  any  medium, 
though  he  had  priests  and  temples.  Each  new  temple  of  the 
god  Nkulu  that  was  required  was  built  by  the  Leopard  Clan, 
but  only  after  they  had  obtained  the  King's  permission. 
During  the  time  of  building  the  workmen  rested,  and  held  a 
feast  every  ninth  day.  In  front  of  the  temple  in  Bwende 
there  were  numbers  of  white  stones,  which  were  sacred  to  the 
god,  and  were  called  his  messengers.  The  chief  office  of  the 
god  was  to  assist  women  to  have  children,  and  all  classes  of 
people  went  to  him  to  obtain  amulets,  called  nzalo,  which 
were  worn  by  women  round  their  waists,  in  order  that  they 
might  have  the  power  of  fecundity.  When  a  woman  gave 
birth  to  a  child,  and  this  was  thought  to  be  due  to  the  inter- 
vention of  the  god,  the  husband  had  to  take  him  an  offering 
of  a  goat ;  if  this  was  not  done,  the  god  became  angry  and 
would  send  one  of  the  sacred  stones  to  the  King,  to  warn 
him  that  the  people  were  not  paying  their  dues.  The  stone 
would  be  found  in  the  King's  bed,  and  would  disappear  in  the 
same  mysterious  manner  in  which  it  had  come,  as  soon  as  the 
dues  were  paid.  Sometimes  people  gave  the  god  slaves  as 
well  as  goats,  when  they  had  been  given  children. 
The  god  The  god  Mbale  had  his  temple  at  Mbale  in  Budu  ;  he  also 
Mbaie.  j^^^^  ^  cave,  in  which  were  numbers  of  bats.  The  priest  and 
medium  was  Namata  of  the  Heart  Clan.  The  caretaker  of 
the  estate  was  Maagali,  who  was  also  a  priest.  This  god  was 
resorted  to  by  women  desiring  children.  When  a  woman 
came  to  consult  the  god  and  ask  for  children,  the  priest,  after 
receiving  the  offerings,  took  the  woman  into  the  cave,  where 
he  called  upon  the  god,  and  told  him  the  object  of  the  visit. 
The  answer  came  through  the  sacred  bats  ;  if  one  of  them 
let  its  excretions  fall  upon  any  woman,  she  was  a  favoured 
person,  and  was  sure  to  have  a  child.  The  temple  was  built 
by  the  State,  at  the  King's  order ;  the  workmen  were  required 
to  complete  their  work  in  eighteen  days.  They  worked  from 
the  commencement  to  the  ninth  day,  when  they  had  a  break 
and  a  rest ;  they  then  worked  for  a  second  period  of  nine 


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rx  RELIGION  317 

days,  in  which  they  completed  the  building.  When  it  was 
ready  for  the  god,  it  was  decorated  with  palm  leaves,  bark- 
cloth,  and  creepers,  and  the  priest  had  to  sleep  in  it  for  two 
days.  The  sacred  objects  were  a  spear  and  a  paddle,  which 
were  carried  with  great  pomp  into  the  new  temple. 

From  very  early  times  the  god  Gulu  was  acknowledged  as  an  The  god 
important  deity;  he  had  neither  priest  nor  temple  until  recent  " "' 
times,  when  a  man  of  the  Grasshopper  Clan  became  possessed 
by  him,  and  a  temple  was  built.  The  priest,  who  was  also  the 
medium,  was  named  "  He  who  eats  like  an  elephant "  (Kin- 
ryanganjovu).  It  was  he  who  warned  the  King  when  war 
was  imminent,  and  in  some  instances  he  foretold  national 
sickness.  When  dressed  officially  the  priest  wore,  in  addition 
to  the  white-goatskin  apron,  a  head-dress  of  jackal-skin 
decorated  with  a  border  of  red  seeds.  When  he  went  into  the 
King's  presence,  he  first  pointed  a  stick  at  the  King,  after  the 
manner  of  a  general  taking  the  oath  before  going  to  war,  and 
the  King,  in  like  manner,  pointed  a  stick  at  the  medium,  who 
then  gave  the  message  from  the  god. 

All  large  trees  were  thought  to  be  the  abode  of  spirits,  Tree 
which  were  friendly  disposed,  unless  a  person  interfered  with  ^P"^^^- 
the  tree.  No  one  ventured  to  cut  down  a  large  tree,  without 
first  consulting  one  of  the  gods.  An  offering  was  made  to 
the  tree-spirit,  and  only  after  the  spirit  had  been  propitiated 
did  the  man  venture  to  fell  the  tree.  If,  on  the  other  hand,  he 
neglected  the  offering,  the  spirit  would  (it  was  believed)  cause 
illness  in  his  family. 

The  god  Namulere  was  the  servant  of  the  other  gods  ;  his  The  god 
priest  carried  about  a  bundle  of  wild  animal  skins  wherever  ^''"""  '^'■''• 
he  went.  He  would  sometimes  beat  his  head  with  a  stick  to 
show  his  powers  of  endurance.  I  f  the  King  or  any  chief  wished 
to  fell  a  tree,  and  the  workmen  were  afraid  of  it,  and  said  that 
it  resisted  their  blows  or  turned  the  edge  of  their  axe-blades, 
the  medium  of  Namulere  would  be  sent  for.  On  arriving  he 
would  butt  the  tree  with  his  head  and  drive  away  the  spirit, 
after  which  the  tree  could  be  cut  down.  The  temple  of 
Namulere  was  in  the  Kyagwe  district. 

Nabuzana  was  the  nurse  of  the  god  Kaumpuli ;  her  temple  The^^^^ 
was  on  Luwunga  hill  on  the  Bunyoro  frontier.     She  was  the  Nabuzana. 


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3i8  THE    BAGANDA  CHAP. 

patroness  of  women,  who  looked  to  her  more   particularly 

when  they  were  in  danger  from  childbirth.     Her  priestesses 

went  through  the  countrj^  to  perform  the  office  of  midwives. 

The  Nagadya  was  the  mother  of  Kibuka  ;  her  temple  was  near 

goddess     Entebe  in  the  Busiro  district,  and  was  known  by  the  name 

Nagadya. 

Nkumba.      This  goddess  was  resorted  to  when  there  was  a 
scarcity  of  food,  and  she  was  expected  to  intercede  with  the 
gods   for  the  necessary  rain  which  would   make  the  earth 
fruitful. 
River  The  principal  rivers  were  thought  to  have  spirits,  which 

spirits.  were  credited  with  powers  for  good  or  for  evil.  Most  of  the 
rivers  were  thought  to  have  originated  from  a  human  being. 
Thus,  for  example,  the  river  Mayanja  was  said  to  have  taken 
its  rise  from  the  spot  where  a  princess  gave  birth  to  a  child, 
and  to  have  been  caused  by  the  birth-flood.  The  river  was 
afterwards  worshipped  under  the  form  of  a  leopard,  which 
some  people  account  for  by  saying  that  a  leopard  was  drowned 
in  it.  The  ghost  of  this  leopard  afterwards  took  possession 
of  a  man,  who,  when  under  its  influence,  gave  his  oracle  in 
gruff.tones  and  made  noises  like  a  leopard. 

The  river  Sezibwa  is  said  to  have  had  a  similar  origin  to 
that  of  the  river  Mayanja.  A  young  woman,  when  on  a 
journey,  was  looking  for  her  lost  lover  who  had  wronged  and 
then  deserted  her.  On  the  spot  where  her  child  was  born  the 
river  sprang  forth.  The  spirit  of  the  river  was  named  Muige  ; 
he  had  a  priest,  but  no  temple.  On  each  side  of  the  river, 
however,  there  was  a  heap  of  grass  and  sticks,  and  every 
person  who  crossed  the  river  threw  a  few  sticks  or  a  handful 
of  grass  upon  the  heap  as  an  offering  to  the  spirit,  and,  after 
crossing  safely,  he  threw  more  on  the  heap  on  the  other  side. 
From  time  to  time  offerings  were  made  at  these  heaps ;  the 
worshipper  would  bring  beer,  or  an  animal,  or  a  fowl,  would 
tie  them  to  the  heap,  and  leave  them  there  after  offering  a 
prayer  to  the  spirit.  The  priest  took  the  beer,  but  reserved 
the  animal  or  the  fowl  for  the  river  spirit. 

The  river  Wajale  was  possessed  by  a  spirit  named  Naka- 
womba,  and  the  river  Katonga  by  the  spirit  of  a  Munyoro ; 
each  of  these  rivers  was  worshipped  under  the  form  of  a  lion, 
the  medium  roaring  like  a  lion  when  possessed. 


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IX  RELIGION  319 

Before  crossing  any  river,  a  traveller  would  take  a  few 
coffee-berries,  and,  after  asking  the  spirit  to  give  him  a  safe 
crossing,  he  would  throw  the  coffee-berries  into  the  water. 
No  river  of  any  width  and  depth  had  a  bridge,  and  often  they 
were  dangerous  to  cross,  since  the  crossing  had  to  be  made 
by  jumping  from  tuft  to  tuft  on  the  papyrus  roots  ;  if  a  false 
leap  was  made,  the  person  might  possibly  go  under  ;  more- 
over the  current  in  some  places  was  very  strong  under  the 
papyrus,  so  that  no  one  except  a  strong  swimmer  could  reach 
the  surface,  everyone  else  was  in  danger  of  being  carried  under 
the  roots  of  the  floating  papyrus  and  of  being  drowned.  If  a 
man  was  carried  away  by  the  current,  his  friends  did  not  try 
to  save  him,  for  they  feared  that  the  river-spirit  would  take 
them  also,  if  they  helped  the  drowning  man.  They  thought 
that  the  man's  guardian  spirit  had  left  him  to  the  mercy  of 
the  river-spirit,  and  in  this  way  they  accounted  for  his  death. 

Certain  hills  were  supposed  to  be  possessed  by  the  ghosts  Hill 
of  wild  animals ;  the  people  approached  them  with  fear,  and  ^P'"^^- 
were  careful  to  appease  the  spirit  when  they  had  to  work  on 
one  of  the  hills,  or  when  their  path  lay  over  one  of  them. 
The  sacred  hills  which  were  thought  to  have  guardian  spirits 
were  : — 

Walusi,  Kiima,  and  Sempa  in  Bulemezi,  which  had  a  lion 
spirit. 

Boa,  Naube,  Luunga,  and  Kyangabi  in  Bulemezi,  which 
had  a  leopard  spirit. 

Walaga  in  Kyagwe  had  a  lion  spirit. 

Buku  in  Kyagwe  had  a  leopard  spirit. 

Each  of  these  hills  was  sacred,  and  neither  the  King  nor 
any  messenger  from  him  might  venture  upon  them.  On  this 
account,  whenever  the  King  sent  to  rob  or  plunder  people, 
they  would  escape  to  the  nearest  of  these  hills,  and  wait  there 
until  the  King  withdrew  his  party  ;  both  they  and  their  goods 
would  be  safe  as  soon  as  they  reached  the  sacred  hill.  At 
Gaga  on  the  Boa  hill  there  was  a  temple  in  charge  of  a 
priestess  Kalambika,  and  also  a-female  medium  Bakima.  No 
King  was  permitted  to  visit  Boa,  but  all  were  compelled  to 
stop  short  at  the  foot  of  the  hill.  It  is  related  that  King 
Mawanda  wished  to  build  his  capital   on  the  hill,  but,  after 


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320  THE    BAGANDA  CHAP. 

crossing  the  stream,  he  suddenly  became  blind,  and  remained 
so  during  his  stay  there,  though,  when  he  left  the  hill,  he  imme- 
diately recovered  his  sight.     From  that  time  onwards  the  hill 
has  been  regarded  as  sacred.     On  the  hill  there  was  a  sacred 
forest,  into  which  no  one  except  the  priest  was  permitted  to 
enter.    A  broad  path  ran  round  the  hill,  and  was  kept  in  good 
repair  by  the  chief  of  the  district.     If  the  chief  allowed  it  to 
become  overgrown  with  grass  and  weeds,  and  a  grass  fire 
caught  any  of  the  trees  or  the  grass  in  the  forest,  the  medium 
(it  was   said)  would  fall   ill  with  burning  sores.     The  chief 
would,  under  such  circumstances,  be  fined  for  neglecting  the 
road. and  allowing  the  fire  to  enter  the  forest.     When  a  new 
chief  was  appointed  to   the  district,  he   visited   the  grave  of 
Matumpagzva  (who  is  said  to  have  been  the  first  important 
chief  in   the  district).     On   arriving   at   the  grave,  the  chief 
spread  a  barkcloth  over  it,  and  mourned  for  the  dead  chief 
for  several  days  ;  thereupon  he  killed  a  goat,  and  caused  its 
blood,  to  run  into  a  drum,  which  was  covered  with  the  goat's 
skin  and  beaten.     The  chief  gave  to  his  principal  wife  two 
cows  in  token  of  his  promotion  to  the  chiefs  office  ;  he  also 
visited  a  number  of  places  believed  to  be  the  abodes  of  ghosts, 
and  propitiated  them  ;  at  Muruli  he  offered  a  hoe  to  the  ghost. 
At  Mpumude  he  was  given  a  woman  to  wife,  and  from  there 
he  returned  to  Boa,  where  he  sat  on  a  certain  stone,  while  his 
wives  were  brought  and  introduced  to  him  as  though  he  did 
not  know  them.     He  was  then  given  a  pipe  by  the  priestess 
Kalambika,  which  he  smoked  ;    afterwards  he  made  a  tour 
through  the  district,  passing  the  grave  of  Matiimpagwe. 
'^^.  The  python  god,"  Selwanga,  had  his  temple  in  Budu,  by  the 

god.  river  Mujazi,  on  the  shore  of  the  lake  Victoria  Nyanza.     The 

temple  was  in  a  belt  of  forest  called  Bulongo  ;  it  was  of  the 
common  conical  shape,  built  by  the  members  of  the  Heart 
Clan,  who  had  charge  of  it,  and  who  supplied  the  priests  and 
the  medium.  Inside  the  hut  a  place  was  prepared  for  the  huge 
snake  to  lie  ;  there  was  a  log  of  wood,  and  a  short  distance 
from  it  stood  a  stool ;  over  these  a  barkcloth  was  spread,  so 
that  the  monster  might  lie  with  its  head  resting  upon  the 
stool.  A  round  hole  was  cut  through  the  side  of  the  hut 
near  the  place  where  the  log  and  stool  were  placed,  so  that 


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IX  RELIGION 


321 


the  python  might  go  in  and  out  at  pleasure.  On  the  opposite 
side  of  the  hut  there  was  a  bedstead,  occupied  by  the  medium. 
A  woman  bearing  the  title  Nazimba  also  lived  in  the  temple  ; 
it  was  her  duty  to  feed  the  python  daily  with  fresh  milk.  The 
medium  brought  the  milk  in  a  wooden  bowl,  and  the  woman 
held  the  bowl  while  the  snake  drank  the  milk.  The  python 
went  in  and  out  of  the  temple  to  the  river,  and  was  supplied 
with  fowls  and  goats  to  eat.  These  animals  were  tied  to  stakes  ; 
the  python  then  came  and  devoured  them,  and  afterwards 
returned  to  rest  in  the  temple.  The  python  was  supposed 
to  have  power  over  the  river  and  its  fish  ;  consequently  before 
a  fishing  expedition  was  undertaken,  the  priest  would  call 
upon  the  people  for  offerings  for  the  god.  On  the  return 
of  the  expedition,  the  priest  would  gather  the  people  together 
and  make  a  feast ;  the  people  supplied  the  cooked  plantains 
and  beer,  while  the  priests  gave  the  fish.  The  python  was 
regarded  as  the  giver  of  children  ;  young  couples  living  in  the 
district  invariably  came  to  secure  the  blessing  of  the  god  upon 
their  union,  while  sterile  women  would  go  long  distances  in 
order  to  obtain  his  blessingand  aid.  Suppliants  brought  offer- 
ings of  beer  and  goats,  and  expected  to  be  favourably  received. 
The  appearance  of  the  new  moon  was  celebrated  by  a  ceremony 
extending  over  seven  days  ;  for  this  the  people  made  their 
preparations  beforehand,  because  no  work  was  done  during  the 
festival.  A  drum  was  sounded  as  soon  as  the  moon  was  seen, 
and  the  people  gathered  together  to  make  their  requests  and 
to  take  part  in  the  ceremonies.  Those  who  wished  to  make 
any  request  brought  special  offerings,  while  the  rest  brought 
beer  and  food  as  they  pleased.  The  priesthood  of  this  deity 
was  confined  to  members  of  the  Heart  Clan  ;  the  chief  of 
the  estate  upon  which  the  temple  stood  was  always  the 
priest.  His  dress  was  the  usual  priestly  dress,  that  is,  it 
consisted  of  two  barkcloths,  one  knotted  over  each  shoulder, 
and  two  white  goat-skins  as  a  skirt ;  round  his  chest  he  tied 
a  leopard-skin  decorated  with  beads  and  with  seed  of  the 
wild  banana,  and  in  his  hand  he  carried  two  fly-whisks  made 
from  the  tails  of  buffalo.  The  priest  first  received  the 
offerings  for  the  god  and  heard  the  people's  requests  ;  then, 
going  into  the  temple  to  the  medium,  he  gave  the  latter  a  cup 

Y 


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322  THE   BAGANDA  chap. 

of  beer  and  some  of  the  milk  from  the  python's  bowl  mixed 
with  white  clay.  After  the  medium  had  drunk  the  beer  and 
milk,  the  spirit  of  the  python  came  upon  him,  and  he  went 
down  on  his  face  and  wriggled  about  like  a  snake,  uttering 
peculiar  noises  and  using  words  which  the  people  could  not 
understand.  The  priest  stood  near  the  medium  and  inter- 
preted what  was  said.  During  the  time  that  the  medium  was 
possessed  the  people  stood  round,  and  the  temple-drum 
was  beaten.  When  the  oracle  ended,  the  medium  fell  down 
exhausted,  and  would  lie  inanimate  for  a  long  time  like 
a  person  in  a  deep  sleep.  The  priest  who  acted  as  interpreter 
was  named  Lukukirizi ;  he  announced  the  names  of  those 
whose  requests  had  been  granted,  and  also  instructed  them 
as  to  what  they  were  to  do  in  order  to  obtain  the  desired 
children.  The  oracle  was  given  each  day  during  the  feast,  and 
the  people  feasted  and  danced  by  day  and  by  night.  After 
the  ceremonies  were  ended  they  went  home  and  waited  for  the 
fulfilment  of  the  promises  which  they  had  received.  When 
a  child  was  born,  the  parents  were  required  to  offer  a  goat 
and  a  pot  of  beer  to  Selwanga,  or  if  they  were  very  poor, 
a  fowl  was  accepted  in  the  place  of  a  goat.  The  neglect 
of  this  thank-offering  would  certainly  be  followed  by  disaster 
in  one  form  or  another.  Occasionally  the  priest  went  to  the 
island  of  Sese  to  ask  cows  from  the  god  Mukasa,  because, 
according  to  tradition,  Nalwanga,  the  python's  sister,  was  the 
wife  of  Mukasa.  The  cows  were  not  killed,  but  they  were 
intended  to  supply  the  python  with  milk  ;  they  were  brought 
over  by  canoe,  each  animal  decorated  with  creepers  round  its 
neck.  The  King  sent  each  year  to  obtain  the  python's  bless- 
ing on  his  wives,  so  that  they  might  have  children ;  on  such 
occasions  he  sent  presents  of  cows  by  the  Pokino,  the  chief 
of  Budu.  Once  a  year  the  god  sent  the  King  his  blessing, 
and  a  present  of  fish  caught  in  the  river. 

Forest  Ntamaso  and  Nabambe  were  the  chief  gods  of  the  forests ; 

gods.  hunters  visited  them,  and  people  wishing  to  cut  timber  first 
consulted  them,  to  know  if  they  might  cut  the  trees.  The 
gods  made  the  hunters  bold,  quickened  their  powers  of 
eyesight  and  hearing,  and  protected  them  against  the  attacks 
of  wild  animals.     No  person  who  wished  to  visit  these  gods 


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IX  RELIGION  323 

could  do  so  if  he  met  a  woman  when  he  was  on  the  road  to 
the  temple  ;  accordingly  a  man  would  make  a  detour  to  avoid 
women,  or  if  he  chanced  to  encounter  one,  he  would  go  back 
and  fetch  an  additional  pot  of  beer  and  a  barkcloth  as  an 
offering  for  the  god,  before  he  would  venture  to  make  his 
request  at  the  temple.  There  were  two  other  forest  gods, 
Mubiru  and  Kasunsuli ;  guinea-fowls  were  sacred  to  these 
gods,  and  their  priests  might  not  eat  them  ;  if  they  found 
a.  guinea-fowl  dead,  they  had  to  take  it  to  the  temple,  and 
present  it  to  the  god  with  the  words :  "  Your  lady  is  dead." 
Sometimes  the  god  told  them  that  they  might  eat  it,  but  . 
unless  he  did  so,  they  buried  the  bird.  These  birds  were 
at  times  caught  accidentally  in  traps  set  by  the  priests  for 
other  birds,  and  in  such  cases  they  had  to  be  presented  to  the 
gods. 

We  turn  from  the  many  gods  to  the  fetiches,  which  were  Fetiches. 
a  mixed  set  of  objects  of  all  shapes  and  patterns.  Every 
home  had  its  supply  of  them,  and  no  person  would  have 
thought  himself  or  his  family  safe  if  he  had  not  had  a  number 
of  them  about  him.  It  is  impossible  to  give  an  adequate 
idea  of  the  number  of  these  objects,  so  many  and  so  varied 
were  they ;  but  a  few  of  the  most  important  have  been 
selected  in  order  to  give  the  reader  some  notion  of  the  uses  to 
which  they  were  put. 

Fetiches  (Mayembe)  were  worn  round  the  neck,  arms,  and 
loins  for  special  purposes  ;  for  instance,  a  man,  when  visiting 
the  King,  would  wear  a  fetich  as  a  safeguard  against  in- 
curring the  King's  anger ;  when  on  a  journey  to  the  capital, 
he  would  wear  another  kind  of  fetich  as  a  safeguard  against 
falling  into  any  trap  set  to  catch  people  for  human  sacrifices. 
A  peasant,  when  visiting  his  chief  for  any  purpose,  would 
wear  a  fetich  as  a  protection  from  the  chiefs  anger ;  others 
would  wear  fetiches  to  protect  them  from  wild  animals,  snakes, 
diseases,  and  so  forth.  Women  wore  them  round  their  waists 
for  fecundity.  Those  not  in  use  were  kept  in  a  particular 
place  in  the  hut  which  was  reserved  for  them,  and  they  had 
frequent  offerings  of  beer  made  to  them.  When  a  man  went 
to  war,  he  carried  some  with  him,  to  protect  him  from 
various  dangers,  to  assist  him  in  battle,  and  to  intimidate  the 

Y  2 


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324  THE   BAGANDA  chap. 

enemy.     The  fetiches  left  behind  were  propitiated  daily  by  his 
chief  wife ;  offerings  of  beer  were  poured    out   on  the    floor 
before  them,  and  prayers  to  protect  the  absent  husband  were 
addressed  to  them.     If  a  woman  neglected  to  do  this,  and  her 
husband  fell  or  was  wounded  in  battle,  she  was  charged  with 
being  the  cause  of  his  death,  and  was  further  accused  as  an 
adulteress.     In  battle  a  man  wore  one  fetich  hung  round  his 
neck  by  a  strap  which  passed  under  his  left  arm,  and  one  or 
two  in  his  shield.     The  King  sent  six  special  fetiches  to  war 
with  the  general  ;  they  were  named  Kawoto,  Kizito,  Sebitengere, 
Kanyamira,    Kizinga    and   Kimpumpu.     Each  of  these   was 
under  the  care  of  its  medium,  who  was  able  to  declare  an 
oracle,  or  to  give  advice  during  the  expedition.     The  royal 
fetiches  were  long  antelope  horns,  with  iron  spikes  at  the  tips, 
the  hollows  of  the  horns  being  filled  with  ingredients  known 
to  the  maker  only.     They  were  stuck  into  the  ground  in  a  row 
in  front  of  the  general's  hut,  and  the  chiefs  accompanying  the 
expedition  took  their  oath   before   them,  before   going  into 
battle.     No  one  dared  pass  these  fetiches  to  approach  the 
general,  on  pain  of  death,  unless  the  general  summoned  a  man 
into  his  presence  ;  should  he  do  so  the  man  became  a  marked 
person,  and  was  held  in  honour  by  the  whole  army  during  the 
expedition.     When  a  man  returned  from  war,  he  thanked  his 
fetiches  for  his  safe  return,  and  for  all  the  care  that  they  had 
taken  of  him. 

The  King  had  his  favourite  and  honoured  fetiches,  one  of 
them  being  Nyenya,  whose  guardian  was  Kikapwe  ;  each  king 
confided  this  fetich  to  the  care  of  the  first  daughter  who  was 
born  to  him  after  his  coronation,  and  the  latter  was  also  named 
after  the  fetich.  The  fetish  Lukenge  had  a  guardian  chosen 
from  the  Rat  Clan.  When  the  King  was  angry  with  any 
person,  and  sentenced  him  to  death  he  was  said  to  be  under 
the  influence  of  Lukenge.  The  fetich  Kizinga  was  sent  with 
the  army  in  order  that  they  might  take  much  spoil  in  women 
and  cattle.  The  fetich  Mbagirangese  the  King  handed  to  any 
person  of  position,  whom  he  was  about  to  put  to  death,  or  to 
any  one  of  his  wives  against  whom  he  had  some  cause  of  com- 
plaint, and  whom  he  meant  to  kill.  This  fetich  gave  the  King 
power  over  the  ghost  of  the  person  executed  and  prevented  it 


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325 


from  coming  back  to  haunt  him.  The  fetich  Sekabemba  was 
one  which  the  King  gave  secretly  to  a  man  with  the  title 
Bisobya,  who  went  about  the  country  robbing  the  rich  chiefs, 
part  of  the  spoil  being  given  to  the  King. 

When  a  man's  wife,  or  one  of  his  children,  was  ill,  he  would 
sometimes  take  the  fetich  Nambaga  outside  his  hut  by  night, 
and,  holding  it  in  one  hand,  would  smoke  upon  it  furiously, 
until  the  fetich  possessed  him,  and  gave  him  information  as 
to  the  cause  of  the  illness,  and  the  treatment  which  he  ought 
to  adopt.  Only  the  most  skilled  medicine-man  could  make 
fetiches  ;  herbs  had  to  be  carefully  selected,  and  other  materials 
were  needed,  such  as  the  hearts  of  lions,  leopards,  crocodiles, 
elephants,  buffaloes,  and  other  animals,  which  (it  was  supposed) 
would  make  the  o^ner  brave  and  strong.  These  materials 
were  pounded  together  and  stuffed  into  the  horns,  or  they  were 
mixed  with  clay,  made  into  fetiches,  and  dedicated  by  the 
medicine-man  to  different  gods.  They  thus  became  identified 
with  a  supernatural  being,  and  in  consequence  they  were 
possessed  by  the  gods,  and  were  powerful  and  effective.  The 
secret  of  making  these  fetiches  was  confined  to  a  small  number 
of  medicine-men  who  never  divulged  it  to  others,  unless  they 
themselves  were  to  reap  some  benefit  by  the  communica- 
tion. The  people  believed  that  these  objects  had  supernatural 
powers,  they  paid  large  sums  of  money  for  them,  and  treated 
them  with  the  utmost  respect  and  reverence. 

When  a  King  was  crowned  he  sent  to  his  paternal  grand-  The  fetich 
mother's  clan  for  a  new  fetich,  Nantaba.  The  grandmother's  ""  '^  "" 
relatives  prepared  a  gourd  for  the  ceremony,  and  also  selected 
a  tree  of  a  special  sort  (lusambya)  for  the  fetich.  When  all  was 
ready,  four  men,  the  Kago,  Nakatanza,  Sekitimba,  and  Miikusu 
were  sent  to  the  place  with  a  present  of  cowry-shells  and  a  white 
goat  from  the  King.  The  relatives  of  the  King's  grandmother 
met  them  on  their  arrival,  and  prepared  a  substantial  meal  for 
them,  after  which  they  were  conducted  to  the  tree  which  was 
to  be  the  centre  of  the  ceremony;  there  they  made  the  offering 
of  the  goat  and  the  cowry-shells  to  the  tree-spirit.  The  goat 
was  let  loose,  and  became  sacred  to  the  tree-spirit,  while  the 
cowry-shells  were  divided  among  the  people.  Barkcloths  were 
spread  round  the  tree  to  catch  the  chips  as  it  was  cut  down  ; 


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326  THE   BAGANDA  chap. 

as  soon  as  it  was  felled,  the  King's  grandmother  hurried 
forward  with  the  gourd,  and  stooping  down  at  the  stump,  held 
the  gourd  on  it,  "with  its  mouth  towards  the  quarter  from 
which  the  wind  came,  so  that  it  blew  into  it,  making  a  mournful 
sound  ;  she  then  placed  some  of  the  leaves  of  the  tree  in  the 
neck  of  the  gourd,  and  quickly  covered  it,  while  all  the  people 
shouted  for  joy  that  the  wind  had  been  captured.  The  gourd 
was  stitched  in  a  piece  of  goat  skin,  and  decorated  with  cowry- 
shells  and  beads,  and  cKWo-d,' Nantaba.  A  stout  stick  was  cut 
from  the  tree-trunk,  and  the  chips  which  had  been  collected 
were  tied  up  in  the  barkcloths,  which  were  in  turn  tied  to  the 
stump  of  the  tree.  None  of  the  wood  of  the  tree  might  be 
used  for  any  purpose  ;  the  branches  were  heaped  together  and 
left  to  rot  on  the  ground.  The  stick  was  carved  into  a  stout 
walking  stick,  wrapped  in  barkcloth,  and  given  to  the  Kago ; 
the  gourd  was  handed  to  Nakatanza,  who  wrapped  a  bark- 
cloth  round  it  and  bound  it  to  his  person ;  he  then  walked 
slowly  like  a  pregnant  woman  near  the  time  of  her  delivery, 
and  rested  constantly;  indeed,  he  was  not  allowed  to  walk 
more  than  two  miles  a  day  and  was  cared  for  like  a  delicate 
woman.  The  four  men  returned  to  the  King,  the  Kago 
carrying  the  stick,  and  Nakatanza  carrying  the  gourd,  while 
the  other  two  men  acted  as  guards  and  companions.  On 
their  return  journey  they  were  not  allowed  to  look  on  blood, 
and  any  meat  which  they  ate  was  dried  in  the  sun  before  it 
was  cooked.  When  they  arrived  at  the  palace,  a  temple  was 
built  for  the  gourd,  and  one  of  the  King's  wives,  Kabeja,  was 
appointed  caretaker  of  it.  Nakatanza  supplied  this  woman 
with  a  maid,  whose  title  was  Nabagade,  and  the  fetich  Nantaba 
became  virtually  her  charge.  Another  shrine  was  built  for- 
the  stick,  and  the  sticks  of  all  former  kings  were  brought 
into  it,  the  new  stick  being  stuck  into  the  ground  in  an  upright 
position,  while  the  others  were  laid  down  beside  it.  The  stick 
was  named  Semwima,  and  it  had  also  a  woman-guardian. 

When  Kabeja  wished  to  have  the  fetich  Nantaba  carried 
out  into  the  courtyard  which  encircled  the  temple,  to  enjoy 
the  sunshine,  she  sent  for  Nakatanza  to  come  and  carry  it.  A 
special  meal  was  cooked  on  such  occasions,  and  numbers  of 
the  King's  wives  were  invited  to  see  Nantaba,  who  was  con- 


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327 


sidered  to  be  a  goddess  endowed  with  powers  of  fecundity. 
Nakatansa  walked  slowly,  so  as  not  to  shake  the  fetich  when 
carrying  it ;  he  then  placed  it  on  a  barkcloth  in  the  middle  of 
an  open  space,  and  the  women  sat  round  and  ate  their  meal 
in  its  presence  ;  later  in  the  day  it  was  carried  back  to  the 
temple  by  Nakatanza.  Whenever  the  wind  blew  strongly, 
drums  were  beaten  in  the  enclosure  of  the  temple,  to  draw  off 
the  attention  of  the  imprisoned  wind-spirit,  and  prevent  it  from 
escaping.  Offerings  of  beer  were  made,  and  requests  for 
children  were  addressed  to  the  spirit.  During  the  King's 
life-time  the  fetich  was  honoured  at  Court,  but  when  he  died 
it  was  discarded,  and  the  new  King  sent  for  a  new  fetich. 
The  stump  of  the  tree  from  which  the  stick  had  been  cut  was 
guarded  by  one  of  the  King's  relatives  during  his  life-time, 
but  after  his  death  it  was  no  longer  held  in  any  special 
honour. 

Mbajive  was  the  King's  chief  fetich,  and  had  its  temple,  The  fetich 
its  priest,  and  a  female  medium  through  whom  it  was  ^^v™^- 
supposed  to  give  oracles.  This  fetich  was  made  of  rope 
in  imitation  of  a  serpent,  with  the  head  formed  of  clay  and 
fashioned  like  a  serpent's  head.  The  chief  Katambala  was  its 
guardian,  and  it  was  his  duty  to  place  it  in  position  in  its 
temple,  where  it  had  a  stool  on  which  the  head  rested  like 
that  of  a  snake  in  repose.  The  man  who  carried  the  fetich 
belonged  to  the  Kativuma  Clan,  and  the  stool-bearer  to  the 
Yam  Clan.  The  priest  and  the  female  medium  were  from  the 
Leopard  Clan  ;  there  were  also  two  men  attached,  who  beat 
the  drums  on  special  occasions,  and  who  belonged  to  the 
Bushbuck  Clan.  Another  man  had  charge  of  the  coffee-berries 
which  were  supposed  to  be  the  food  of  the  fetich.  Mbajwe 
had  a  wife,  who  was  a  woman  belonging  to  the  Grasshopper 
Clan,  and  who  had  the  care  of  the  leopard  skin  rug  upon 
which  the  fetich  reclined.  Only  one  man,  a  member  of  the 
Bird  Clan,  was  allowed  to  thatch  the  temple;  he  resided  in  the 
temple-enclosure.  In  the  temple  there  were  two  smaller 
fetiches,  a  drum  named  Kisaja,  which  was  never  beaten,  and 
a  fetich  in  the  form  of  a  knife  handle,  named  Namazi ;  these, 
together  with  a  bag  belonging  to  Mbajwe,  were  placed  before 
the  fetich.     Other  objects  belonging  to  the  fetich  were  an  axe 


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325 


THE   BAGANDA  CHAP. 


(Badukalulu) ;  a  drum  (Talileka) ;  and  a  basket  containing  a 
kind  of  small  millet  called  bulo,  which  was  given  with  the 
coffee-berries  as  food  to  the   fetich.     When  the  King   sent 
prisoners  to  Mbajwe  for  trial,  as  was  his  custom,  the  fetich 
was  placed  with  its  head  pointing  to  the  person  whom  the 
King  had  appointed  to  be  the  spokesman  for  the  party.     The 
medium  stood  by  the  stool,  and  as  the  prisoner  made  his 
statements,   and    tried   to   clear   himself  and    his    party,  the 
medium  who  was  possessed  by  the  fetich  replied  :  "  It  is  so," 
after  each  statement.     No  prisoner  was  ever  known  to  succeed 
in  clearing  himself  or  his  party  ;  nor  did  he  live  to  go  away 
from  the  place,  he  died  as  he  knelt.     The  remaining  prisoners 
were  taken   to,  the  sacrificial  place  attached  to  the  temple, 
where  they  were  killed  ;  and  the  body  of  the  man  who  died 
in  the  temple  was  carried  out,  and  thrown  among  the  other 
corpses.     The  death  of  the  spokesman  in  the  temple  was  said 
to  have  been  caused  by  fright,  "  Because  he  knew  that  the 
fetich   wanted   his   blood."     The   medium,   when    possessed, 
addressed  the  King  as  Matubwa,  and  the  chief  guardian  as 
Nyabwe.     The  fetich  Namazi  was  sent  from  the  temple  on 
war-expeditions  as  the  representative  of  Mbajwe,  and  was 
carried  by  a  man  of  the  Dog  Clan. 
feticli      Nambaga   was   the   chief   fetich    of  the   common  people. 
'ibaga.  j|.    ^j^g    ^    horn,    usually    a    buffalo-horn,    into    which   the 
medicine-men  put  different  ingredients.    The  open  end  of  the 
horn,   after    being  filled,  was    corked  with    a  wooden    plug. 
The    plug  was   frequently  decorated   with    iron,   brass,   and 
copper  studs  driven  into  it ;  in  the  centre  of  it  was  a  small 
hole  about  three-eighths  of  an  inch  in  diameter,  and  lined 
with  iron  to  the  depth  of  half  an  inch.     Into  this  hole  further 
drugs  were  poured,  if  the  owner  was  ordered  by  the  medicine- 
man to  use  them  either  for  himself,  or  for  any  member  of 
his  family.     The  ingredients  in  the  fetich  were  thought  to 
add  potency  to  the  drugs  poured  into  the  hole,  and  so  they 
insured  a  sick  person's  speedy  recovery. 
:  fetich      The  fetich  Litboa  was  extensively   used    by   hunters  and 
warriors.      Hunters  believed  that  the  fetich  cast  a  spell  over 
wild    animals,  and  especially  over  the  buffalo,  so  that  they 
could  be  approached  and  speared  without  the  hunter  being 


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^oa. 


IX  RELIGION 


329 


exposed  to  an  attack  from  them.  Warriors,  too,  believed 
that  in  battle  the  fetich,  waved  before  an  enemy,  would  have 
the  effect  of  making  him  powerless  to  strike,  while  it  nerved 
the  owner,  and  made  his  aim  sure  and  effective.  When 
the  poison  ordeal  was  resorted  to,  the  fetich  was  thought  to  give 
its  owner  power  to  complete  the  test,  while  it  sapped  the 
courage  of  his  antagonist.  The  owner  occasionally  made  a 
feast  to  the  fetich,  consisting  of  a  fowl  and  beer.  The 
tongue  of  the  fowl  was  slit  while  it  was  still  alive,  and  the 
blood  was  dropped  upon  the  fetich ;  the  bird  was  afterwards 
killed,  cooked,  and  eaten  by  the  owner  and  his  friends  in  the 
presence  of  the  fetich.  The  sling  for  carrying  the  fetich  was 
made  out  of  a  strip  of  skin  taken  from  a  black  goat  or  from 
a  gazelle. 

The  fetich  Zinga  was  used  by  thieves;  it  was  round,  with  The  fetich 
a  hole  in  the  centre.  It  varied  in  diameter  from  three  "'^^"" 
to  six  inches,  the  hole  in  the  centre  also  varied  from  one  to 
two  inches  in  width.  In  all  cases  the  thickness  was  about 
two  inches.  It  was  generally  made  of  clay  mixed  with 
other  ingredients,  and  the  whole  thing  was  stitched  up  in 
a  leather  case.  The  thief  took  his  fetich  by  night,  and  sat 
upon  it  near  the  house  which  he  meant  to  enter;  by  sitting 
on  it  he  was  thought  to  become  invisible  to  the  people  whom 
he  meant  to  rob.  He  then  went  up  to  the  house,  and  standing 
near  to  the  door,  he  blew  through  the  hole  in  the  fetich  ; 
this  was  expected  to  make  the  people  sleep  soundly,  so  that 
the  thief  could  enter  the  house,  and  take  what  goods  he  pleased 
without  being  either  seen  or  heard. 

Amulets  (Nsiriba)  may  be  distinguished  from  fetiches  Amulets. 
(Mayembe),  in  that  the  former  seldom  possessed  supernatural 
powers,  but  were  used  chiefly  for  medicinal  purposes.  They 
were  carried  or  worn  on  the  person  to  be  ready  for  use ; 
some  of  them  were  in  fact  turned  into  ornaments,  and 
carried  about  long  after  they  had  ceased  to  be  required  for 
their  original  purpose.  The  medicine-men  were  the  vendors 
of  amulets ;  the  majority  were  composed  either  of  wood  or 
of  herbs,  made  into  compact  shapes  by  the  medicine-men,  so 
that  they  could  be  carried  about  on  the  person.  Some  of 
them  were  for  outward  application  only;  others  were  to  be 


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330 


THE   BAGANDA  chap. 


taken  internally  ;  they  were  rubbed  on  a  stone  or  scraped 
with  a  knife,  and  the  powder  thus  obtained  was  mixed  with 
water   or    beer,    if  for  internal   use,    and  with    butter,   if  for 


FIG.    51. — AMULETS. 


outward  application.  They  had  a  wide  range  as  remedies  ; 
indeed,  almost  every  ailment  known  to  the  medicine-men 
was  treated  with  some  kind  of  amulet.  The  expectant 
mother    had   her   amulet,   and    the    person    suffering    from 


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IX  RELIGION  331 

inflammation  of  the  eyes  had  his.  These  amulets  were 
valued  so  highly  by  the  people  that,  when  the  disease  was 
healed,  the  medicine  was  not  cast  aside,  but  decorated  and 
worn  as  an  ornament,  and  was  thus  ready,  should  there  be 
any  return  of  the  old  symptoms.  As  charms  they  were 
used  chiefly  for  the  prevention  of  disease ;  their  medicinal 
properties  had  brought  them  into  notoriety,  and  they  were 
afterwards  regarded  as  possessing  powers  to  avert  the  evil 
which  they  had  originally  been  meant  to  cure.  One  amulet 
partook  of  the  nature  of  a  fetich,  it  was  called  Luzalo,  and 
was  designed  to  insure  fecundity.  It  consisted  of  a  piece 
of  wood,  often  sewn  into  a  small  cat-skin  bag,  at  times 
decorated  with  cowry-shells,  and  worn  tied  round  the  waist, 
so  that  the  amulet  rested  in  front  of  the  wearer.  Other 
amulets  having  the  same  purpose  were  small  packets  of 
powdered  herbs,  which  were  worn  by  the  woman  round  her 
waist ;  some  of  the  powder  would  be  mixed  with  water,  and 
drunk  from  time  to  time.  These  packets  of  herbs  were  not 
called  nsirtba,  like  other  amulets,  but  lukisa. 

From  the  earliest  times  there  were  special  places  (Matambiro)  Sacrificial 
where  human  sacrifices  were  offered  at  the  command  of  the  ^  ^'^^^' 
gods.  Each  of  these  places  had  its  peculiar  usages  as  regards 
the  mode  of  putting  the  victims  to  death.  Certain  gods  con- 
trolled these  places,  and  informed  the  King  on  what  occasions 
victims  were  to  be  sacrificed,  and  at  which  place  they  were  to 
be  executed.  There  were  thirteen  sacrificial  places,  each  of 
which  had  its  custodian,  while  some  of  them  had  also  temples 
with  priests  and  retinues  attached  to  them.  At  each  place 
the  custodian  kept  a  large  pot,  usually  with  a  number 
of  mouths,  which  was  brought  out  full  of  medicated  beer 
when  victims  were  sent  for  sacrifice  ;  each  victim  had  to 
drink  some  of  the  beer,  whether  he  wished  it  or  not,  because 
it  was  considered  that  his  doing  so  gave  the  King  control  of 
his  ghost,  and  prevented  it  from  coming  back  to  haunt  him  or 
his  people.  The  method  of  supplying  these  places  with 
victims  was  twofold.  In  many  cases  the  victims  were  men 
(or  sometimes  women)  who  had  offended  in  some  way,  and 
had  been  put  into  the  stocks.  In  other  cases  they  were 
innocent  people  who  had  been  caught,  by  the  order  of  the 


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332  THE   BAGANDA  chap. 

gods,  at  different  points  on  the  main   roads  leading  to  tlie 
capital  ;    these    latter   were    frequently  captured  in  order  to 
make  up  the  number  of  persons  required  by  the  gods  for  the 
sacrifices.     When  they  had  been  arrested  they  were  handed 
over  to  the  royal  police  to  be  guarded  ;  the  King  then  sent 
either  to  the  god  Kibuka,  or  to  the  god  Nende,  to  say  that  the 
number  (kiwendo)  of  victims  was  complete  ;  and  one  of  the 
prisoners  was  usually  sent  to  the  temple  to  plead  the  cause  of 
the  whole  number,  and  to  hear  what  was  to  be  done  with 
them.     The    oracle,    delivered    through    the    medium,    gave 
the  number  of  victims  allotted  to  each  place,  whereupon  the 
King  directed  the  executioners  to  conduct  the  victims  to  the 
various  places.     The  office  of  executioner  was  eagerly  sought 
after  by  the  King's  numerous  sycophants,  for  on  the  way  to 
the  sacrificial  places,  they  managed  to  make  a  rich  harvest  from 
the  victims,  by  promising  either  to  spare  their  lives  for  a  few 
days,  or  to  despatch  them  without  putting  them  to  undue  pain 
and  torture.    The  chief  of  the  police  was  given  the  title  Sebata, 
and  saw  to  it  that  the  executioners  did  their  work  and  carried 
out  the  details  of  their  instructions.  The  party  conducting  these 
prisoners  was  one  to  be  avoided  ;  no  sooner  did  they  leave  the 
royal  presence,  than  they  began  to  loot  and  plunder  wherever 
they  went.     If  they  caught  anyone,  he  would  be  added  to  the 
number  of  their  victims,  unless  he  promised  them  a  reward  for 
being   set   free ;    women   would   be   enslaved,  and   property 
plundered  on  all  sides.     People  fled  at  their  approach,  carrying 
with  them  any  property  that  they  could,  and  sought  shelter 
far  away  from  the  road  which  the  party  was  taking.     Some- 
times victims  were  captured  at  the  express  command  of  the 
god,  who  secretly  warned  the  King  that,  unless  he  captured 
some  particular  person  in  addition  to  a  given  number  of  other 
people,  there  would  be  a  rebellion  among  his  subjects ;  the 
King  would  then  lose  no  time  in  taking  prisoner  the  man 
mentioned  and  the  number   of  others    required.      For   this 
purpose  certain   roads  would  be  guarded   by  the  advice  of 
the  god,  and  people  bearing  some  particular  mark  indicated 
by  the  god,  such  as  a  cast  in  the  eye,  or  some  peculiarity  of 
dress,  would  be  caught  by  the  police.     When  the  number  of 
persons  was  secured,  the  King  would  announce  the  fact  to  the 


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RELIGION 


333 


god,  and  would  receive  instructions  as  to  how  tliey  were  to  be 
despatched.  The  full  number  (kiwendo)  was  from  two  to 
five  hundred  persons.  The  relatives  of  a  condemned  person 
frequently  tried  to  influence  the  King  to  release  him  ;  if  the 
prisoner  was  a  favourite,  and  the  friends  made  a  suitable 
offering  of  some  good-looking  girls,  or  a  large  number  of 
cattle,  their  gift  would  be  accepted,  and  the  prisoner  released. 
Sometimes,  however,  the  King  took  the  present,  but  refused 
to  release  the  prisoner.     Occasionally  the  man  in  charge  of 


FIG.    52. — PLACE   OF    HUMAN   SACRIFICE   WITH   BONES   LYING   ABOUT. 

the  prisoners,  knowing  that  some  of  them  were  favourites 
with  the  King,  and  that  they  might  be  demanded  by  him  at 
the  last  moment,. reserved  them  until  most  of  the  other  victims 
had  been  killed  ;  and  then,  if  no  message  came,  they  too  were 
put  to  death.  If  the  risks  were  not  too  great,  the  man  in 
charge  of  the  prisoners,  would  accept  a  bribe  and  give  the 
relatives  one  of  the  prisoners ;  the  latter  had  to  be  secreted 
for  months,  lest  the  King  should  discover  him.  When  the 
King  relented  and  wished  to  spare  a  prisoner's  life,  he  sent  a 
runner  to  the  executioner  to  ask  if  the  prisoner  were  still 
alive,  and,  if  so,  to  order  his  release.     Such  a  freed  person  was 


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334  THE   BAGANDA  chap. 

called  "  One  who  escapes  "  (Kawonawo) ;  he  might  be  taken 
into  the  number  of  the  King's  slaves  for  secret  service,  or  he 
might  be  placed  in  charge  of  one  of  the  sacrificial  places. 
Such  a  person  would  give  the  King  a  present  consisting  of  a 
number  of  girls  on  the  day  when  he  was  released,  and  on  the 
following  morning  he  would  take  the  King  a  fowl,  and,  after 
presenting  it,  would  thank  him  for  his  clemency.  People  of 
all  ranks  fell  victims  to  these  places,  even  one  of  the  greatest 
chiefs  might  be  accused  of  sedition  and  placed  under  arrest, 
and  then  in  a  moment  his  fortunes  were  changed.  As  soon  as 
the  King  frowned  on  him,  his  fate  was  sealed,  the  police 
relentlessly  bound  him,  placed  him  under  arrest,  and  wormed 
out  of  him  every  secret  he  possessed,  by  making  his  life  a 
burden  during  his  imprisonment.  When  a  chief  was  con- 
demned to  be  put  to  death  at  one  of  the  sacrificial  places,  he 
was  permitted  to  see  his  wife.  She  would  come  to  him, 
carrying  her  water-pot,  and  he  would  give  her  his  final 
message,  and  take  leave  of  her  ;  thereupon  she  would  dash  her 
water-pot  to  the  ground,  and  break  it  in  front  of  him,  in  token 
that  it  would  not  be  wanted  in  the  future,  and  that  he  would 
no  longer  require  her  services.  One  of  his  inferior  wives  was 
allowed  to  accompany  him  to  the  place  of  execution,  to  see 
his  end.  The  condemned  chief  was  bound  like  a  common 
criminal,  nevertheless  he  would  go  to  death  without  a  murmur. 
At  most  of  the  sacrificial  places  there  was  a  sacred  tree,  upon 
which  the  clothing  of  certain  victims  vi^as  hung.  The  clothing 
was  said  to  be  placed  there  for  their  ghosts,  because  the 
ghosts  of  those  who  suffered  death  at  the  hands  of  the 
executioner  were  not  provided  for  by  the  relatives.  The 
prisoners  who  had  their  clothing  taken  from  them  at  the 
sacred  tree  were  the  first  to  be  killed.  Each  prisoner  was 
given  beer  to  drink  before  he  was  executed  ;  if  he  refused  the 
drink,  it  was  poured  over  his  head,  and  this  was  thought  to 
have  the  same  effect  upon  the  ghost,  as  though  he  had 
drunk  it. 
The  sacri-  The  sacrificial  place  Nakinzire,  on  the  Seguku  hill  in 
S^'^'ku^'^^  Busiro,  had  a  temple  and  a  medium,  who  was  the  son  of 
a  princess,  and  ought  therefore  to  have  been  put  to  death 
at  birth  according  to  the  restrictions  placed  upon  princesses. 


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The  reason  for  this  choice  of  a  medium  is  said  to  have 
been  the  fact  that  a  prince,  Kungubu,  took  his  sister  to 
wife,  and  had  a  son  by  her ;  the  child  was  born  at  the 
place  Nakinzire,  and  the  river  Mayanja  took  its  rise  there 
owing  to  the  birth.  The  medium  was  thought  to  be 
possessed  by  a  leopard ;  he  growled  and  rolled  his  eyes 
about  like  an  angry  beast  when  under  the  influence  of  the 
leopard    ghost.     Near   the    temple    stood    the    sacred    tree, 


FIG.  53. — SACRED   POTS,  FROM    WHICH   MEDICATED   BEER 
WAS   GIVEN   TO   VICTIMS    ABOUT  TO   BE   PUT   TO   DEATH. 

where  the  prisoners  were  given  the  doctored  beer  to  drink, 
and  where  the  clothing  of  some  of  them  was  taken  and 
hung  up.  The  victims  were  either  clubbed  or  speared  to 
death  at  this  sacrificial  place.  If  they  were  tortured,  their 
flesh  was  cut  off  with  splinters  of  reeds,  which  were  sharp 
and  cut  like  razors.  The  flesh  was  pinched  up  and  cut  off 
over  the  body,  and  the  victim  was  afterwards  killed.  The 
executions  sometimes  extended  over  a  week,  because  the 
executioners    became   weary    and    went   off   to   drink    beer 


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336  THE   BAGANDA  chap. 

and  to  talk  over  what  they  had  done.  The  bodies  were 
not  removed  from  the  place  where  they  fell ;  the  wild  animals 
or  birds  fed  upon  them  ;  no  relative  dared  bury  one  who  had 
been  given  to  the  gods. 
The  sacri-  The  sacrificial  place  Kitinda  was  on  the  Island  Damba, 
Kitfada^'^'^  and  was  dedicated  to  crocodiles.  There  was  a  temple  and 
a  medium,  who,  when  possessed,  worked  his  head  about, 
opening  his  mouth  and  snapping  it,  as  a  crocodile  moves  its 
head  from  side  to  side  and  snaps  its  mouth  to  shut  it.  The 
medium  gave  oracles  against  people  who  were  thought  to  be 
at  the  point  of  raising  sedition,  and  he  warded  off  evils  from 
the  King.  The  victims  were  taken  to  the  Island  Damba, 
and  after  they  had  been  given  medicated  beer  to  drink,  they 
were  marched  down  to  the  beach,  and  their  legs  and  arms 
were  broken,  to  prevent  them  from  moving  from  the  spot 
where  they  were  placed.  They  were  left  in  a  row,  and  the 
crocodiles  came  and  carried  them  off  into  the  water,  and 
ended  their  miseries.  The  crocodiles  in  that  part  of  the  lake 
were  sacred,  and  might  not  be  molested  in  any  way  ;  hence 
they  became  numerous,  and  were  a  source  of  danger  to  the 
people  in  the  neighbourhood,  who  made  offerings  to  them, 
hoping  thereby  to  escape  being  caught  when  they  crossed  by 
the  ferries. 
The  sacri-  The  sacrificial  place  Benga  in  Bunyoro  was  the  place  to 
BengZ  ^"^^  which  princes  were  taken  in  former  times.  It  sometimes 
happened  that  one  of  the  gods  gave  the  King  warning 
that  some  of  the  princes  were  contemplating  a  rising.  The 
King  would  send  at  once,  and  order  a  large  number  of 
princes  to  be  captured  and  placed  under  guard.  Before 
he  put  them  to  death,  he  sent  to  the  god  to  ask  if  it  would 
be  safe  to  execute  them  ;  in  other  words,  he  wanted  the 
god's  assurance  that  the  succession  to  the  throne  would  be 
secure,  before  he  executed  the  princes.  The  princes  had 
either  to  be  burned  or  to  be  starved  to  death.  Their 
blood  was  never  shed.  A  large  army  was  sent  with  the 
prisoners,  to  keep  them  from  escaping,  and  also  to  prevent 
anyone  from  rescuing  them.  If  the  princes  were  to  be 
burnt,  the  chief  Senkole  was  sent  with  them,  carrying  the 
sacred    fire    with   which    to   light   the   wood.     Senkole  took 


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the  chief  Segjilu  with  him  to  collect  the  wood  and  arrange 
the  heaps,  but  he  himself  lighted  the  fire,  and  the  princes 
were  cast  bound  into  it.  If  the  princes  were  to  be  starved 
to  death,  the  army  had  to  build  a  strong  high-fenced 
enclosure ;  the  prisoners  were  placed  inside  it,  and  the 
opening  was  closed  on  the  outer  side;  a  deep  moat  was 
then  dug  round  the  enclosure,  while  a  guard  was  set  to  keep 
the  captives  from  escaping,  or  from  being  fed  or  rescued. 
The  guard  had  to  remain  there  until  all  the  princes  were 
dead. 

The   sacrificial    place   Namugongo    in   Kyagwe   had    also  The  sacri- 
its  regulations  as  to  the  mode  of  execution  to  be  adopted.  ^"^^  P'''*^^ 
Attached    to   the  place  there  was  a  temple  and  a   medium,  gongo. 
Benga,    who    had     charge     of     the    sacred    beer-pot    and 
administered   the  beer.     The  captives  were  burnt  to  death. 
The  chief  Senkole  carried  with  him  the  sacred  fire,  and  Segulii 
collected    the    fire-wood.       After    the    prisoners    had    been 
given  doctored  beer  to  drink,  they  were  bound  each  with  his 
head    on    his    knees,  and  his  feet  and  hands  secured  to  his 
neck,    and    were   then  thrown   into  the   fire.      Princes  were 
sometimes  taken  to  this  place  for  execution  instead  of  being 
taken  to  Benga. 

At    Mutukulu    in    Singo    the  captives  were  taken    to  the  The  sacri- 
shore  of  the  lake  Wamala,  and  after   they  had  been  given  mu'^uMu? 
doctored    beer    to    drink,    they   were  bound  hand    and  foot, 
speared,  and  thrown  into  the   water.      The  water  was  said 
to  have  become  like  blood  after  these  sacrifices. 

Kubamitwe  was  the  place  to  which  the  King  sent  any  of  The  sacn- 
his  wives  who  had  been  proved  to  be  unfaithful.      Friends  ^uba?'^'^^ 
of  the  King  were  also  sent  there,  or  any  of  his  pages  who  mitwe. 
had  offended  him.    It  was  understood  that  prisoners  who  were 
sent  there,  even  though  instructions  might  have  been  given 
to  kill  them  at  once,  were  to  be  guarded  and  kept  for  a  few 
days,  in  case  the  King  should  change  his  mind,  and  desire  to 
release  them.     If  no  message  came  from  the  King,  they  were 
put  to  death  after  four  days. 

Ekulu  Tuyana,  on  Kyebando  Hill  in  Busiro,  was  the  The  sacri- 
sacrificial  place  to  which  people  were  sent  who  had  either  gkuuf^  ^"^^ 
wilfully,  or  through  some  oversight,  committed  incest.     When 

Z 


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338 


THE   BAGANDA 


CHAP. 


Divina- 
tion. 
The 

"leather 
throwers." 


any  person  was  thought  to  be  guilty  of  this  crime,  he  was  tried 
by  his  clan,  and,  if  found  guilty,  was  handed  over  to  the  chief 
justice  ;  he  was  again  tried  by  the  district  chief,  after  which 
he  and  his  partner  in  guilt  were  taken  to  Tuyana  and  either 
clubbed  or  speared  to  death.  Most  people  also  who  committed 
adultery  were  executed  there. 

Other  sacrificial  places  which  had  no  special  regulations 
attaching  to  them  were  : — 

Nalulangade.  Wakitembe  in  Kinawa. 

Kasangalabi  in  Katambala.     Jokero'in  Basanyi  Buinja. 

Kafumita  in  Kyagwe.  Mpima-elembera  in  Busega. 

Those  who  have  taken  part  in  these  executions  bear  witness 
how  seldom  a  victim,  whether  man  or  woman,  raised  his  voice 
to  protest  or  appeal  against  the  treatment  meted  out  to  him. 
The  victims  went  to  death  (so  they  thought)  to  save  their 
country  and  race  from  some  calamity,  and  they  laid  down  their 
lives  without  a  murmur  or  a  struggle. 

Medicine-men,  in  addition  to  supplying  drugs  and  medicines, 
were  expected  to  practise  divination  in  reference  to  sickness 
and  other  matters.  It  was  to  these  men  that  the  nation 
turned  in  times  of  trouble  for  advice  ;  they  gave  information 
as  to  journeys  to  be  taken,  as  to  the  cause  of  sickness,  and  as 
to  the  reasons  for  many  another  form  of  trouble.  They 
obtained  the  information  by  consulting  various  tests,  and  by 
securing,  as  they  thought,  supernatural  aid.  The  foremost 
among  the  medicine-men  were  those  who  were  known  as  the 
"  Leather  throwers "  (Bakuba  engato),  who  threw  pieces  of 
leather  in  the  manner  in  which  dice  are  thrown ;  they 
belonged  to  the  god  Mwanga,  and  each  was  provided  with 
nine  pieces  of  leather,  six  inches  long  and  three  and  a  half 
inches  wide.  Each  piece  of  leather  was  decorated  with  cowry- 
shells,  and  the  principal  piece  had  also  a  few  bells  upon  it. 
The  pieces  of  leather  were  usually  made  from  buffalo-hide, 
though  cow-hide  was  occasionally  used,  when  the  other  hide 
could  not  be  obtained.  The  pieces  of  leather  were  thrown 
upon  a  mat  made  of  cow-hide,  two  feet  long  and  a  foot  wide. 
The  decision  was  given  by  the  position  in  which  the  pieces  of 
leather  fell  upon  the  mat.  When  a  person  came  to  consult 
the  medicine-man,  the  latter  would  bring  out  his  mat,  the 


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IX  RELIGION  339 

suppliant  would  kneel  at  one  end  of  it,  and  the  medicine-man 
take  his  place  at  the  other  end  ;  he  would  have  a  bag 
containing  the  pieces  of  leather,  and  a  stick  with  a  hook,  with 
which  to  rake  them  back,  after  he  had  thrown  them.  The 
medicine-man  had  to  describe  the  symptoms  of  a  sick  person, 
if  it  was  a  case  of  illness  concerning  which  the  inquirer  came 
to  consult  him  ;  the  latter  merely  said  that  his  wife  or  his 
child  was  ill,  and  the  medicine-man  began  to  put  to  him  a  set 
of  questions,  asking  whether  she  had  such  and  such  pains, 
and  the  like,  until  he  ascertained  what  the  symptoms  actually 
were.  He  then  proceeded  to  throw  the  pieces  of  leather 
in  order  to  be  able  to  tell  the  cause  of  the  sickness,  and  to 
prescribe  the  remedy  to  be  used.  When  about  to  throw  the 
pieces  of  leather,  the  medicine-man  took  them  in  one  hand, 
and  arranged  them  all  evenly ;  he  then  addressed  a  prayer 
to  the  god  :  "  Oh  Mwanga,  my  master,  give  the  right  decision 
in  this  matter";  afterwards  he  blew  upon  the  pieces,  and 
threw  them.  If  they  fell  so  that  two  lay  side  by  side,  but 
with  a  third  lying  over  them  it  was  a  bad  sign,  and  the  patient 
would  soon  die.  If,  however,  they  fell  evenly  in  pairs,  it  was 
a  good  sign.  Again,  if  the  question  to  be  decided  was  whether 
a  proposed  journey  should  be  undertaken,  and  the  pieces  fell 
in  a  long  straight  line,  all  was  well ;  whereas  if  they  fell  together, 
or  one  fell  across  the  others,  the  journey  was  to  be  avoided. 
When  a  medicine-man  had  cured  a  sick  person,  he  was  paid 
a  goat  as  his  fee ;  previously,  when  he  threw  the  pieces  of 
leather,  his  fee  had  been  a  pot  of  beer  and  a  fowl ;  a  wealthy 
person,  however,  would  pay  a  goat  as  the  fee  for  throwing  the 
pieces  of  leather,  and  a  cow  later  on,  when  the  sick  person 
was  restored  to  health. 

Another  set  of  medicine-men  used  the  water-test.     They  Thewater- 

test. 

threw  powdered  herbs  into  a  pot  of  water,  and  after  rocking 
the  pot  from  side  to  side,  they  watched  to  see  how  the 
floating  dust  had  arranged  itself  If  it  broke  up  into  an 
uneven  number  of  floating  portions,  this  was  a  good  omen  ; 
whereas,  if  it  broke  up  into  an  even  number,  it  was  a  bad 
sign.  Sometimes  nine  pieces  of  stick  were  thrown  into  the 
pot  of  water,  and  the  omen  was  given  by  the  position  which 
they  took  after  they  had  fallen  into  the  pot.     If  they  formed 

z  2 


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340  THE   BAGANDA  chap. 

groups  of  even  numbers,  it  was  a  bad  sign,  but  if  they  formed 
groups  of  uneven  numbers,  it  was  a  good  sign.  If  the  sticks 
formed  two  groups,  they  were  thought  to  represent  an  open 
grave,  and  to  indicate  that  the  sick  person  would  soon  be 
buried.  If  the  inquiry  was  made  as  to  whether  a  man  should 
take  a  particular  journey  or  not,  and  the  sticks  thrown  into 
the  water  remained  in  a  cluster,  or  if  one  stick  crossed  the 
ends  of  the  others,  this  was  a  sign  that  he  ought  not  to  go  ; 
if,  on  the  other  hand,  the  sticks  lay  side  by  side,  and  one  of 
them  stood  out  well  in  front  of  the  others,  this  foretold 
a  prosperous  journey. 
The  fowl  Other  mechcine-men  tested  sickness  or  other  matters  by 
t^e'sts"*'^'^  experiments  on  fowls.  If  a  man  wished  to  obtain  some 
favour  from  the  King  or  from  a  chief,  the  medicine-man 
whom  he  consulted  took  a  fowl,  plucked  the  feathers  from  its 
throat,  examined  it  to  see  where  the  arteries  lay  on  each  side 
of  the  head,  then  made  a  slight  incision  large  enough  to  allow 
the  blood  to  throb  out,  and  counted  the  number  of  times  that 
it  spurted  before  the  bleeding  stopped  ;  an  even  number  was 
a  bad  sign,  an  uneven  number  a  good  one.  If  consulted  for 
sickness,  the  medicine-man  killed  the  fowl  and  cut  it  open 
from  the  underside  of  the  beak  down  its  neck  to  the  tail.  He 
laid  it  open  and  examined  the  entrails  to  see  how  the  fat  lay 
between  them  ;  if  it  lay  evenly  without  any  break,  this  was  a 
good  omen,  but  if  there  was  a  break  in  it,  it  was  a  bad  omen, 
and  the  person  would  die.  Having  gained  this  information, 
the  medicine-man  went  on  to  examine  the  markings  and  specks 
upon  the  entrails  ;  even  numbers  were  a  bad  sign,  and  odd 
numbers  a  good  sign.  Another  test  to  discover  whether  any 
sickness  would  prove  fatal  or  not  was  to  throw  down  nine  coffee- 
berries  and  to  watch  how  they  fell.  According  to  the  way  in 
which  they  arranged  themselves  in  even  or  odd  numbers  of 
groups, the  answer  was  unfavourable  or  favourable.  A  test  often 
used  to  discover  whether  a  person  was  seeking  to  kill  another, 
and  to  find  whether  he  would  be  successful  or  not,  was  to  take 
six  seeds  of  the  castor  oil  plant  and  place  them  in  two  heaps  a 
few  inches  apart.  Each  group  of  three  was  arranged  with  two 
seeds  below  and  one  on  the  top  of  them,  and  a  shallow  pit  was 
scooped  out  between  the  two  groups.    One  group  was  marked 


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to  represent  the  man  intending  mischief,  and  the  other  to 
represent  the  person  upon  whom  the  wrong  was  to  be  done. 
After  asking  the  gods  to  give  a  right  decision,  the  medicine- 
man would  cover  the  two  heaps  with  a  piece  of  barkcloth,  and 
leave  them  until  the  morning.  He  would  go  early  to  see 
what  had  happened  ;  if  the  top  seed  of  the  aggressor  had 
shot  off  towards  his  victim,  and  the  top  seed  of  the  victim 
had  fled,  this  was  a  bad  sign,  and  implied  that  the  aggressor 
would  succeed  in  his  machinations.  If,  however,  the  order 
was  reversed,  and  the  supposed  aggressor  had  fled  before  his 
victim,  the  evil  designed  would  fail.  Should  an  inquirer 
desire  to  know  by  this  test  the  fate  of  a  sick  person,  the 
medicine-man  would  arrange  the  seeds  in  the  manner  just 
mentioned  ;  if  then  the  seed  shot  off  into  the  pit,  this  foretold 
the  sick  person's  death,  whereas,  if  it  escaped  the  pit,  he 
would  recover. 

The  principal  ordeal  used  was  the  poison  (Madudu)  test.  Ordeals. 
This  was  resorted  to  by  anyone  who  was  not  satisfied  with  jg^j^ 
the  decision  given  by  the  King,  or  in  cases  when  it  was  im-  ordeal. 
possible  to  decide  which  of  two  disputants  was  in  the  right. 
The  priest  Magunda,  who  was  attached  to  Kibuka's  temple, 
administered  the  poison  test.  He  gave  to  each  person  a  cup 
of  the  drug  obtained  by  boiling  the  fruit  of  the  datura  plant, 
and  made  both  sit  down  for  a  time  until  he  considered  that  the 
drug  had  taken  effect,  he  himself  sitting  a  little  distance  away 
from  them ;  he  then  called  to  them  to  get  up,  step  over  a 
plantain  stem,  and  come  to  him.  If  one  of  them  was  able  to 
do  this,  and  could  reach  the  priest,  kneel,  and  thank  him  for 
settling  the  case,  it  was  decided  in  his  favour.  If  both  failed 
to  reach  the  priest,  they  were  regarded  as  equally  guilty,  but 
if  both  of  them  were  able  to  walk  to  the  priest,  they  were 
regarded  as  innocent.  The  drug  had  the  same  effect  as 
intoxication,  but  its  after-effects  were  frequently  fatal ;  if  one 
or  both  suitors  died  from  the  after-effects,  it  was  looked  upon 
as  the  sentence  of  the  god.  A  long  period  of  illness  frequently 
followed  the  use  of  the  drug,  even  when  a  man  subsequently 
recovered.  Another  less  popular  test  was  to  use  a  heated 
piece  of  iron  or  the  blade  of  a  hoe  ;  this  was  termed  Mukasa's 
test.     Each   disputant   brought  a  bunch  of  grass,  and   the 


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342 


THE   BAGANDA 


CHAP. 


The 

"  scape- 
goat." 
Transfer- 
ring 
sickness. 


priest  passed  it  over  the  hot  iron  ;  if  the  iron  burnt  one  bunch 
of  grass  and  not  the  other,  the  man  whose  bunch  was  burnt 
was  considered  guilty.  Sometimes  the  priest  would  make 
the  disputants  sit  down,  and  would  pass  the  hot  iron  down 
each  man's  leg,  from  the  knee  to  the  foot ;  then  the  man  who 
was  burnt  was  considered  guilty. 

The  gods  sometimes  warned  the  King  that  the  Banyoro 
were  working  magic  against  him  and  his  people  in  order  to 
cause  some  disease  to  fall  upon  the  country.  The  King 
would  thereupon  be  advised  to  take  immediate  steps  to  save 
his  country  from  pestilence.  To  avert  such  a  catastrophe, 
the  King  would  send  a  "  scapegoat "  (Kyonzire)  to  the 
Bunyoro  frontier.  The  offering  would  consist  either  of  a  man 
and  a  boy,  or  of  a  woman  and  her  child,  chosen  because  of 
some  mark  or  defect  which  the  gods  had  noted,  and  by  which 
the  victims  were  to  be  selected.  With  the  human  beings 
there  would  be  sent  a  cow,  a  goat,  a  fowl,  and  a  dog  ;  a  strong 
escort  would  accompany  the  victims  into  the  country  which 
the  god  had  mentioned,  and  there  their  limbs  would  be 
broken,  and  they  would  be  left  to  die  a  lingering  death,  having 
been  so  crippled  that  they  could  not  crawl  back  into  Uganda. 
The  disease  or  plague  was  thought  to  have  been  transferred 
to  the  victims,  and  to  have  returned  to  the  country  whence  it 
came.  After  a  punitive  expedition  the  gods  sometimes  advised 
the  King  to  send  back  a  "  scapegoat,"  because  some  evil  had 
attached  itself  to  the  army.  One  of  the  women  slaves,  a  cow, 
a  goat,  a  fowl,  and  a  dog,  would  be  selected  from  the  captives, 
and  would  be  sent  back  to  the  borders  of  the  country  from 
which  they  had  come,  and  there  maimed  and  left  to  die.  The 
army  would  then  be  pronounced  clean,  and  would  be  allowed  to 
return  to  the  capital.  In  each  case  a  bunch  of  herbs  would  be 
rubbed  over  the  people  and  the  cattle,  and  would  then  be  tied 
to  the  victims,  who  would  thus  carry  back  the  evil  with  them. 
In  some  cases  of  sickness  the  illness  would  be  transferred  from 
the  person  to  an  animal.  In  the  case  of  the  King,  or  of  a 
chief,  the  god  would  give  the  oracle,  and  would  order  some 
particular  kind  of  cow  to  be  used.  The  medicine-man  would 
take  the  animal,  pass  some  herbs  over  the  sick  man,  tie  these 


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IX  RELIGION  343 

to  the  animal,  and  then  drive  it  away  to  some  waste  land, 
where  he  would  kill  it,   taking  the  meat  as   his   perquisite. 
The  sick  man  would  be  expected  to  recover.     Sometimes  a 
medicine-man  directed   a   sick  man    to  provide   an    animal, 
promising  that  he  would  come  and  transfer  the  sickness  to  the 
animal.     The  medicine-man  would  then  select  a  plantain-tree 
near  the  house,  kill  the  animal  by  it,  and  anoint  the  sick  man 
with  its  blood,  on  his  forehead,  on  each  side  of  his  chest,  and 
on  his  legs  above  the  knees.     The  plantain-tree  selected  had  to 
be  one  that  was  about  to  bear  fruit,  and  the  medicine-man 
would  split  the  stem  from  near  the  top  to  near  the  bottom, 
leaving  a  few  inches  not  split  both  at  the  top  and  at  the 
bottom  ;  the  split  stem  would  be  held  open  so  that  the  sick 
man  could  step  through  it,  and  in  doing  so  he  would  leave  his 
clothing  at  the  plantain-tree,  and  would  run  into  the  house 
without   looking  back.     When   he   entered  the   house,   new 
clothes   would   be   given   him   to   wear.     The   plantain,   the 
clothing,  and  meat  would  be  carried  away  by  the  medicine- 
man, who  would  deposit  the  plantain-tree  on  waste  land,  but 
would  take  the  meat  and  clothing  for  himself.    Sometimes  the 
medicine-man  would  kill  the  animal  near  the  hut,  lay  a  stout 
stick  across  the  threshold,  and  narrow  the  doorway  by  partially 
filling  it  with  branches  of  trees  ;  he  would  then  put  some  of 
the  blood  on  either  side  of  the  narrow  entrance,  and  some  on 
the  stick  across  the  threshold,  and  would  also  anoint  with  it  the 
sick  man,  who  would  be  taken  outside  for  the  purpose.     The 
patient  would  then  re-enter  the  house,  letting  his  clothing  fall 
off,  as  he  passed  through  the  doorway.     The  medicine-man 
would    carry   away   the    branches,  the    stick,     the   clothing, 
and  the  meat.     The  branches  and  the  stick  he  would   cast 
upon  waste  land,  but  the  meat  and  the   clothing   he  would 
keep  for  himself     When  a  sick  person  was  too  poor  to  afford 
a  goat,  or  even  a  fowl,  as  his  "  scapegoat,"  the  medicine-man 
would  take  some  grass  or  herbs,  tie  them  into  a  bundle,  and 
after  passing  them  over  the  patient,  carry  them  off,  and  throw 
them  away  on  waste   land.     The   medicine -man   would    be 
given  a  small  fee,  when  the  patient  recovered.     In  other  cases 
the  sickness  would  be  transferred  to  another  human  being ; 


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344  THE   BAGANDA  chap. 

the  medicine-man  would  make  a  model  of  a  patient  in  clay, 
and  would  give  it  to  one  of  the  latter's  relatives,  who  would 
take  it  and  rub  it  over  the  patient,  and  at  nightfall  would  either 
bury  it  in  the  road,  or  hide  it  in  the  grass  by  the  road-side. 
The  first  person  who  then  stepped  over  it  or  passed  by  it 
would  catch  the  disease.  Other  people  had  a  plantain-flower 
tied  up  so  as  to  resemble  the  figure  of  a  person  ;  this  would 
be  rubbed  over  the  patient,  and  then  buried  in  the  road.  The 
person  who  took  such  figures  into  the  road  with  the  disease 
attached  to  them,  had  to  avoid  being  caught,  because  the 
penalty  would  have  been  death  ;  no  mercy  would  have  been 
shown  to  a  person  seeking  the  death  of  another. 
Magic  If  a  man  wished  to  kill  another,  he  would  take  a  fowl,  dig 

practised    ^  j^^jg  jj^  (.]^g       ^j^  jgading  to  the  man's  house,  kill  the  fowl 

against  r  o 

enemies,  there,  let  the  blood  run  into  the  hole,  cut  off  the  fowl's  head 
and  bury  it  with  the  blood  ;  he  would  then  ask  the  gods  to 
bless  his  medicine,  and  make  it  work  death  to  his  enemy. 
The  enemy,  unconscious  of  the  trap,  would  walk  over  it,  and 
in  a  few  days'  time  he  would  fall  ill  and  die.  Sometimes  the 
branch  of  a  tree  would  be  taken  and,  after  some  incantations, 
it  would  be  placed  near  the  house  of  the  person  who  was  to 
be  killed  ;  as  it  withered  and  died,  it  would  (it  was  thought) 
cause  his  death.  A  stick,  or  a  plantain,  or  a  fetich,  over  which 
incantations  had  been  said,  might  be  pushed  into  the  thatch 
of  a  house,  and  would  thereupon  cause  death  to  the  inmates. 
Women  often  fell  ill,  and  in  some  instances  died,  because  an 
enemy  had  contrived  to  obtain  some  of  the  weeds  which  they 
had  handled  when  digging,  or  some  of  the  earth  which  they  had 
rubbed  from  their  hoe,  or  a  piece  of  string  which  they  had  used 
to  tie  the' blade  of  their  hoe  to  the  handle,  or  again  a  shred  of 
their  barkcloth  which  they  had  thrown  down.  These  frag- 
ments would  then  be  used  to  work  magic  upon,  and  the  spell 
would  either  cause  the  woman  to  fall  sick,  or  in  some  cases 
would  kill  her.  A  blade  of  grass  which  a  man  put  into  his 
mouth,  and  then  threw  aside,  or  a  little  spittle  could  also  be 
used  to  work  a  spell  upon  him.  So  too  the  hair,  when  cut,  or 
the  nail-parings,  if  they  fell  into  the  hands  of  an  enemy,  were 
enough  to  compass   the  man's   death.     Such   objects  when 


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IX  RELIGION  345 

obtained  by  an  enemy  would  be  taken  to  a  medicine-man, 
who  would  give  the  necessary  advice  as  to  what  medicines 
were  to  be  put  upon  them  or  how  they  were  to  be  destroyed 
to  cause  the  death  of  the  person  from  whom  they  had  been 
obtained.  For  this  reason  cut  or  loose  hairs  and  nail-parings 
were  concealed  in  the  garden  of  a  female  relative,  and  spittle 
was  carefully  covered  over  so  as  to  leave  no  trace  of  it  behind. 


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war  and 
civil  wars. 


CHAPTER   X 

WARFARE 

Causes  for  THE  Baganda  must  be  regarded  as  a  brave,  warlike  people ; 
they  have  always  been  aggressive,  and  have  ever  been  on  the 
alert  to  engage  in  war  with  one  or  other  of  the  surrounding 
nations.  The  slightest  provocation  has  been  used  as  a 
pretext  for  sending  an  expedition  against  the  offending 
nation.  Thus  they  hs^ve  gradually  increased  their  territory, 
and  added  new  districts  to  their  kingdom.  The  hope  of  spoil 
made  every  man  anxious  to  be  sent  on  a  punitive  expedition. 
The  Banyoro  were  the  strongest  and  bravest  adjoining  nation 
with  whom  the  Baganda  had  to  contend  ;  for  long  they  appear 
to  have  been  stronger  and  more  numerous  than  the  Baganda 
themselves,  and  able  to  resist  their  incursions.  In  more 
recent  years,  however,  the  Baganda  seem  gradually,  but 
steadily,  to  have  driven  back  their  former  foe,  and  to 
have  occupied  lands  which  the  latter  held  originally ;  until 
when  the  British  came  upon  the  scene,  the  two  nations  were 
fairly  evenly  matched,  and  were  the  dominant  powers  in  the 
Lake  region. 

A  war  with  the  Banyoro  was  a  yearly  event ;  first  one 
people,  and  then  the  other,  made  a  raid  into  the  country 
of  their  rival,  to  be  followed  by  a  strenuous  battle,  which 
frequently  ended  in  favour  of  the  Baganda.  Civil  wars  also 
broke  out  from  time  to  time  in  Uganda  between  rival 
princes  who  laid  claim  to  the  throne.  These  latter  wars 
were  by  far  the  most  disastrous  that  could  happen  to  the 
country;  and  during  the  few  weeks  that  they  lasted,  untold 
damage  was  done,  and  a  great  loss  of  life  took  place.    A  prince 

346 


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CH.  X  WARFARE 


347 


who  was  determined  to  rebel,  had  to  set  about  his  undertaking 
in  the  most  secret  manner  ;  it  often  took  months  to  organise 
the  scheme,  before  the  prince  could  secure  the  support  of  the 
chiefs,  without  whom  it  would  be  impossible  to  declare  war. 
It  was  a  question  of  men  rather  than  of  means,  for  each  warrior 
provided  and  carried  his  own  weapons,  and  obtained  his  food 
by  robbery  and  plunder,  as  he  went  along.  Once  a  prince 
was  sure  of  the  support  of  the  chiefs,  other  matters  could 
easily  be  managed  ;  but  to  secure  this  support  without  the 
King's  knowledge  needed  the  most  careful  manipulation, 
because  there  were  spies  in  every  chief's  household  who  would 
readily  have  carried  such  news  as  that  of  conspiracy  to  his 
Majesty.  When  the  support  of  armed  followers  was  secured, 
a  prince  sounded  his  war-drum,  and  soon  many  flocked  to 
him,  with  the  twofold  hope  of  obtaining  opportunities  for 
plunder,  and  of  being  on  the  winning  side  where  their 
services  would  meet  with  recognition.  Wars  of  this  nature 
were  fortunately  rare,  and  were  not  of  long  duration.  If  the 
King  was  victorious  in  a  rebellion,  he  returned  to  his  capital, 
and  things  went  on  as  before,  except  in  regard  to  the  rebel 
chiefs,  who  were  either  deposed  from  their  offices,  or  put  to 
death.  The  rebel  peasants,  soon  came  to  seek  terms  of  peace 
and  to  surrender  themselves  to  the  King  ;  they  were  expected 
to  wear  barkcloths  tied  under  their  arms,  as  though  they 
were  women,  and  each  man  carried  a  plantain-leaf-shield 
and  the  midrib  of  the  plantain-leaf  as  a  spear.  The  Katikiro 
introduced  them  to  the  King,  who  after  hearing  their  con- 
fession, pardoned  them  ;  whereupon  they  all  went  down  on 
the  ground,  rubbed  first  one  cheek  and  then  the  other  in  the 
dust,  thanked  the  King  profusely  for  his  pardon,  and  swore 
to  be  his  faithful  servants  henceforth.  If,  on  the  other  hand, 
the  King  was  killed  in  a  rebellion,  the  successful  prince 
assumed  the  throne,  and  went  through  all  the  accession 
ceremonies.  He  mourned  for  his  fallen  brother,  as  though 
his  death  were  the  greatest  calamity  which  the  country  could 
have  sustained  ;  and  he  pardoned  the  chiefs  and  the  people 
who  had  supported  the  late  King.  The  person  who  struck 
down  a  King  or  a  rival  Prince,  provided  it  happened  in  a 
civil  war,  was  belauded  on  all  hands  as  a  great  hero  ;  and  he 


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348  THE   BAGANDA  chap. 

would  be  loaded  with  honours  and  gifts  at  the  time.  The 
new  King,  however,  when  he  was  established  on  the  throne, 
would  seek  out  the  person  and  put  him  to  death,  as  one 
who  had  shed  royal  blood.  He  was  therefore  obliged  either 
to  escape  into  some  other  country  soon  after  committing 
the  deed,  or  to  face  death  at  the  hands  of  the  new  King.  It 
was  with  the  object  of  preventing  civil  war  that  the  King's 
Mother,  as  soon  as  her  Son  had  two  or  three  children  born 
to  him,  and  the  succession  to  the  throne  was  thus  secure, 
had  all  the  King's  brothers  put  to  death.i 
Prepara-  A  messenger  sent  from  the  War-god  to  the  King  advocating 
for"4™^'^^  a  punitive  expedition  was  often  the  first  step  in  preparation 
appointing  for  war.  Chiefs  were  then  sent  by  the  King  with  presents  to 
a  geneia .  ^^^  gods,  to  ask  their  advice  as  to  the  conduct  of  the  war  and 
the  choice  of  a  leader.  The  gods  would  name  the  person  who 
was  to  be  chosen  as  general,  and  would  send  their  blessing, 
and  also  some  fetich  by  the  hands  of  representatives  who 
were  to  accompany  the  army ;  these  representatives  had 
charge  of  the  special  emblems  from  the  temples,  by  which  to 
divine,  when  necessary.  The  King  called  the  Katikiro  and 
the  Kimbugwe,  in  order  to  consult  with  them  as  to  the 
number  of  chiefs  that  should  be  sent,  and  the  number  of 
warriors  necessary  for  the  expedition.  In  other  instances  the 
gods  sanctioned  an  expedition,  when  they  were  consulted, 
though  sometimes  they  deferred  their  sanction  for  a  week  or 
two,  especially  if  there  had  been  certain  features  in  the  clouds 
at  sunset,  such  as  straight  streaks  pointing  across  the  sky  and 
forming  a  barrier  (so  it  was  supposed)  in  the  way  which  the 
army  would  be  taking.  Everything  was  kept  secret,  until 
the  King  called  the  chiefs  for  a  general  discussion,  and  con- 
sulted them  as  to  details  ;  the  next  step  was  to  announce  the 
name  of  the  leader  of  the  expedition.  A  chief  known  for 
his  fearlessness,  and  one  who  had  shown  ability  in  the  past  as 
leader,  was  chosen.  This  man,  when  announced,  came  forward 
to  thank  the  King  for  the  honourdoneto  him,  because  the  postof 
general  was  much  coveted,  even  though  it  carried  with  it  serious 
responsibilities.  The  whole  court  would  also  join  in  thanking 
the  King.  After  the  general  had  thanked  the  King  for  his 
1  See  pp.  1 88,  226. 


Digitized  by  IVIicrosoft® 


X  WARFARE  349 

appointment  with  the  usual  prostrations  and  reiterations,  an 
attendant  handed  the  King  two  spears  and  a  shield,  and 
these  he  presented  to  the  general  as  his  sign  of  office.  The 
general  took  the  oath  of  loyalty  (kuwera),  walked  down  the 
court,  and  then  rushed  at  the  King,  brandishing  a  spear 
which  he  held  with  the  blade  turned  away  from  the  King ; 
when  within  a  few  paces  from  his  Majesty,  he  went  down  on 
his  knees,  saying :  "  I  am  a  man  ;  I  will  either  kill  every 
enemy  I  meet,  or  die  in  the  attempt ;  I  will  not  return 
empty-handed."  The  spears,  being  royal  spears,  were  made 
of  brass  or  copper,  and  were  a  solemn  trust  to  the  general. 
When  he  had  received  them,  he  left  the  royal  presence,  and 
the  war-drum  sounded  in  the  enclosure  as  he  walked  away, 
followed  by  crowds  of  men  who  wished  to  join  his  expedition. 

As  the  general  passed  out  of  the  main  entrance  by  the  A  general 
sacred  fire,  he  stooped,  took  some  of  the  ashes  from  it,  and  ^0^™'"*^ 
smeared  them  on  his  chest  and  forehead.  It  was  on  this  ashes  /Vom 
occasion  only  that  a  commoner  was  permitted  to  take  any  of  g^g^^'^'^'^ 
the  dust  from  the  sacred  fire  ;  the  ashes  were  intended  to 
give  him  a  fierce  appearance,  and  were  thought  to  increase 
his  strength  and  bravery.  As  the  war-drum  beat  in  the  royal 
enclosure,  the  chiefs  took  up  the  rhythm  in  their  own 
enclosures,  and  the  sound  was  carried  on  in  an  ever-widening 
circle,  until  within  a  very  short  time  all  the  war-drums  in  the 
country  were  sounding,  and  the  whole  country  was  up  in 
arms.  The  general,  after  leaving  the  royal  presence,  repeated 
the  oath  of  allegiance  before  the  chief  Kibare,  because  Kibare 
was  the  King's  representative  and  steward.  Peasants 
thronged  the  roads,  running  to  their  several  chiefs  and 
shouting  the  special  war-cry  of  each  chief,  while  women  and 
children  fled  from  the  warriors  to  places  of  safety.  Each 
chief  sat  in  his  reception-house,  near  to  the  entrance  of  his 
enclosure,  to  receive  from  his  followers  the  oath  of  allegiance 
to  himself,  and  to  tell  them  what  was  expected  of  them  ;  he, 
in  turn,  went  to  his  superior  chief  and  took  the  oath  of 
allegiance  to  him.  The  general,  after  he  had  taken  leave  of 
the  King,  went  home,  where  he  was  joined  by  his  private 
retainers,  who  took  the  oath  of  allegiance  to  him.  The  King 
sent  a  war-drum  and  the  royal  fetiches  to  the  general,  and 


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3S<5 


THE   BAGANDA 


CHAP. 


also  as  many  representatives  from  the  gods  as  wished  to 
accompany  the  expedition.  The  general  was  not  allowed 
to  sleep  in  the  capital,  because  he  was  also  called  a  king, 
and  there  could  not  be  two  kings  in  the  one  capital.  Before 
he  left  the  capital,  he  presented  to  the  King  either  his  son, 
or  one  of  his  near  relatives  whom  he  wished  to  nominate  as 
his  heir,  in  the  event  of  being  himself  killed,  and  in  doing 
so  he  said  :  "  If  I  fall  in  battle,  this  is  the  heir  whom  I  wish 
to  nominate  as  my  successor."     He  also  had  his  spears  and 


FIG.    54. — ARMED    BA(;aNDA. 


Dress  of 
warriors. 


weapons  made  ready,  and  decided  which  of  his  wives,  and 
which  of  his  servants,  were  to  accompany  him  to  the  war, 
and  who  was  to  be  his  steward  and  representative  during  his 
absence.  He  sent  to  the  local  deity,  that  he  might  have  his 
weapons  blessed,  and  then  he  travelled  slowly  towards  some 
appointed  place  where  the  army  was  to  assemble. 

In  the  early  history  of  Uganda  a  warrior's  dress  consisted  of 
a  finely-dressed  skin,  with  the  hair  shaved  off  from  it ;  it  was 
worn  hanging  from  the  shoulders,  with  a  girdle  round  the 
waist,  and  a  cat-skin  apron.  The  general  was  distinguished 
by   a   leopard-skin    apron,   which    he   wore    as   the   King's 


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X  WARFARE  351 

representative,  and  by  a  helmet.  He  had  full  powers  of  life 
and  death  in  the  army,  and  an  appeal  from  his  decision 
would  be  granted  to  an  important  chief  only.  On  the  other 
hand,  the  King  held  the  general  responsible  for  the  army, 
and  showed  him  no  mercy  if  the  expedition  failed.  In  later 
years,  after  calico  had  been  introduced  into  the  country,  the 
general  wore  breeches,  with  a  flowing  garment  tied  round  his 
neck  and  shoulders,  and  with  the  cat-skin  apron.  He  also 
wore  a  helmet-shaped  head-dress,  made  from  plantain-fibre, 
worked  and  plaited  with  black  and  white  strips,  which 
resembled  basket  work,  with  a  tuft  topped  with  red  feathers 
from  parrots'  tails.  His  breast  was  painted  in  various  designs 
with  red,  white,  and  grey  clays,  to  make  him  look  fierce. 
He  was  armed  with  two  or  three  light  spears  for  throwing, 
and  a  heavy  spear  for  hand-to-hand  fighting  ;  he  carried  a 
shield  on  the  left  arm,  with  the  fetiches  inside  it,  and  other 
fetiches  were  slung  on  his  left  shoulder.  A  warrior's  weapons 
were  always  kept  in  good  condition,  ready  for  use  in  any 
emergency,  but  still  the  man  was  glad,  if  before  going  on  a 
war  expedition,  he  had  a  day  or  two  in  which  he  might  re- 
sharpen  them,  and  might  also  visit  the  clan  god,  and  ask  his 
blessing  upon  the  journe}^ 

The  general  settled  beforehand  with  each  chief  what  road  Warriors 
the  latter  should  take,  so  that  the  warriors  might  not  all  pass  to^^he'"^ 
by  one  road  and  so  impoverish  the  country  ;  for  since  the  Uganda 
warriors  had  to  be  provided  with  food  by  the  people  through 
whose  district  they  went,  it  became  necessary  to  spread  the 
forces  over  a  wide  area,  and  not  to  ruin  any  particular  district 
by  letting  all  travel  the  same  way.  The  chiefs  provided  their 
own  food  for  the  march  beyond  the  frontier,  and  had  it  carried 
with  the  army ;  the  common  troops  found  food  as  best  they 
could,  by  plundering  the  gardens  of  the  enemy.  It  was 
customary  for  warriors  to  help  themselves  to  anything  that 
they  found  on  the  route,  even  in  their  own  country  ;  and 
owners  had  to  hurry  away  their  fowls,  goats,  and  sheep  into 
hiding,  or  to  run  the  risk  of  losing  them.  Each  chief,  even 
the  most  unimportant,  made  arrangements  for  his  private 
business  to  be  carried  on  during  his  absence,  and  appointed 
his  steward  to  act  for  him  as  his  representative.     A  peasant 


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352  THE   BAGANDA  chap. 

committed  his  wife  and  children  to  the  care  of  some  friend  or 
relative  who  was  not  going  to  the  war.  Warriors  insisted  on 
setting  out  in  the  early  morning  ;  each  would  be  accompanied 
for  a  short  distance  by  his  wife,  who  would  carry  his  shield 
and  spears ;  the  man  would  wear  his  war-apparel  and  be 
bedecked  with  his  war-paint.  When  they  had  walked  together 
for  about  a  mile,  the  wife  would  kneel  down  by  the  roadside 
to  bid  her  husband  farewell ;  she  would  hand  him  his  weapons, 
and  they  would  exchange  necklaces,  and  take  leave  of  each 
other,  the  wife  committing  her  husband  to  the  care  of  the  gods. 
She  would  stand  and  watch  her  husband  out  of  sight,  and  then 
pluck  some  grass  from  the  roadside  on  the  spot  where  they 
had  taken  leave  of  each  other  ;  this  she  would  carry  back 
with  her  to  her  house,  and  put  it  under  the  grass  with  which 
the  house  was  carpeted,  near  the  main  post,  and  there  it 
would  be  kept  until  her  husband  returned.  The  necklace 
would  be  placed  with  the  fetiches,  and  each  day  she  would 
offer  a  little  beer  to  them  and  pray,  saying :  "  My  husband  is 
at  war  ;  take  care  of  him."  The  warrior's  friend,  who  had 
the  care  of  his  wife,  would  tell  her  from  time  to  time  what 
offerings  she  should  bring,  that  he  might  take  them  to  the 
priest,  and  obtain  the  latter's  intercession  on  behalf  of  the 
warrior.  If  a  wife  was  negligent  in  these  duties,  or  if  she 
allowed  any  other  man  to  make  love  to  her,  and  was  un- 
faithful, it  was  believed  that  her  husband  would  fall,  or  would 
at  least  be  wounded  in  battle,  because  the  gods  resented  her 
behaviour,  and  withdrew  their  favour  and  protection  from 
him.  The  husband  would  fasten  his  necklace  inside  his  shield 
with  his  fetich,  and  it  was  expected  to  be  a  protection  to  him, 
and  also  to  nerve  his  arm  in  battle.  Should  the  wife  be  a 
woman  who  never  menstruated,  the  husband,  when  taking 
leave  of  her,  would  scratch  her  with  his  spear,  sufficiently  to 
draw  blood,  and  this  would  ensure  his  safe  return.  From  the 
time  that  the  warrior  left  his  wife,  he  observed  the  rule  of 
chastity  until  after  the  first  battle  was  fought,  or  at  least  until 
the  army  had  taken  some  spoil ;  negligence  in  this  respect 
would  be  fraught  with  grave  disaster  to  his  home  and  his 
children,  or  his  wife  would  die,  and  the  expedition  would  also 
be  a  failure.     Though  warriors  were  armed  with  spears  and 


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WARFARE 


353 


shields,  peasants  who  joined  them  as  bearers  or  as  followers 
had  only  clubs  or  heavy  sticks  ;  these  men  were  the  looters, 
who  robbed  the  dead  and  the  wounded  of  their  clothing 
and  plundered  the  houses  in  conquered  districts. 

When  the   sub-chiefs   had  gathered    together  under  their  The  army 
District-Chief,  they  set  out  jointly  and  travelled  rapidly  to  the  o^'th'o/*"^ 
appointed  meeting-place  ;  each  of  the  md're  important  chiefs  allegiance, 
took  one  or  two  of  his  wives  with  him  to  do  his  cooking  and 
to  look  after  him  in  case  he  were  wounded  or  sick.     Chiefs 


FIG.    55. — BUILDING  TEMPORARY   HUT. 

kept  apart  from  their  wives  until  after  the  first  spoil  had  been 
taken,  and  the  general  had  gone  through  the  ceremony  of  con- 
firming the  expedition.  While  the  chiefs  were  collecting  their 
forces,  the  general  formed  his  camp  on  the  frontier  of  the 
enemy's  country,  and  this  camp  soon  became  like  a  town  in 
appearance,  for  the  men  built  substantial  huts  for  the  general 
and  his  wives,  and  also  for  the  representatives  of  the  gods  and 
for  the  fetiches;  these  huts  were  run  up  in  two  or  three  hours. 
Even  the  poorest  follower  was  expected  to  build  his  hut  for 
the  night,  and  only  men  on  sentinel  duty  were  allowed  to  sit 
in  the  open  by  the  fires.     When  the  chiefs  arrived  at  the 

A  A 


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354 


THE   BAGANDA 


CHAP. 


general's 


camp,  the  fetiches,  which  the  King  had  sent  with 
the  army,  were  brought  forth  and  stuck  into  the  ground  in 
front  of  the  general's  hut ;  the  fetiches  were  shod  with  long 
iron  spikes  to  be  stuck  into  the  ground,  and  no  one  dared 
pass  them  on  pain  of  death  without  special  permission  from 
the  general.  As  the  chiefs  with  their  followers  arrived  in 
the  camp,  the  general  sat  outside  his  hut  behind  the  fetiches 
to  receive  them,  and  each  chief  took  the  oath  of  allegiance  to 


FIG.    56.  — TEMPORARY   HUT   READY   FOR   USE. 

him  ;  the  general  then  told  them  where  they  were  to  be 
stationed  in  the  camp,  and  in  what  order  they  were  to  march 
during  the  expedition.  Each  chief  had  his  hut  built  in  size 
and  good  workmanship  according  to  his  rank,  and  the 
retainers  built  their  own  huts  in  places  where  they  could  best 
protect  their  chief,  in  case  of  need.  If  the  general  found 
his  army  inadequate,  he  sent  a  special  runner  to  the  King 
to  ask  for  reinforcements. 

At  one  time  the  kings  took  command  of  the  army  in  person, 
but  as  the  dangers  to  which  they  were  exposed  in  battle  were 


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WARFARE 


3SS 


great,  and  as  their  presence  was  needed  in  the  capital,  the  Kings  at 
practice  was  abandoned.     For  the  same  reason  it  was  found  °"^  ^™^ 

■  •  ■         ,  r^       -7  ■  com- 

inconvenient  to  permit  the  Kattkiro  to  go  to  war,  except  in  manded 
the  most  exceptional  circumstances;   he  had   to  guard  the*^^™^ 
capital  and  to  protect  the  country  at  large  and  the  King  in 
particular.     A  substitute  was  appointed  to  accompany  the  Sub- 
army  in    the  place  of  any  chief  who  could  not  eto  to  war  ^'''"'^.^  ^ 
1  •         1  r       I  1      •  11  '°^  chiefs, 

himself ;  the  substitute  took  the  title  of  his  master,  and  was 

known  in  the  army  by  that  title  ;  he  commanded  his  master's 
troops,  and  received  the  honour  due  to  him.  The  master  was, 
however,  held  responsible  for  his  substitute's  conduct ;  he  was 
praised  for  his  successes,  and  blamed  for  his  failures.  The 
army  was  warned  not  to  plunder  or  rob  in  their  own  country, 
though  they  were  allowed  to  take  food  from  the  gardens  as 
they  marched  to  the  front,  and  to  seize  any  fowls  which  they 
could  catch.  Any  chief  who  had  been  ordered  to  the  front 
and  did  not  go  was  liable  to  be  deposed  from  office  and  to 
have  his  property  confiscated.  The  chief  Senkole,  the  guardian 
of  the  sacred  fire,  accompanied  the  army  with  a  fuse  of  sacred 
fire,  wherewith  to  burn  any  coward  whom  the  general  might 
condemn.  The  army  was  expected  to  collect  in  four  days 
after  the  war-drum  had  sounded,  so  that  within  ten  days  it 
was  on  the  frontier,  awaiting  the  order  to  march.  The 
general  held  a  consultation,  first  with  the  gods  and  then  with 
the  leading  chiefs,  to  arrange  the  order  of  the  battle. 
Spies  and  scouts  were  sent  over  the  country,  who  reported 
any  movements  among  the  people,  and  noted  more  particu- 
larly where  the  cattle  and  the  women  had  been  posted. 

A  cleansing  ceremony,  ordered  by  the  priests,  and  consisting  sham  fight 
of  a  sham  fight,  took  place  on  the  eve  of  the  first  battle ;  the  ^^t^r''"rUe 
stem  of  a  plantain  tree  was  placed  in  the  road  leading  to  the 
general's  hut,  and  the  warriors,  armed  with  midribs  from 
the  plantain-leaves  for  spears,  rushed  one  after  the  other 
out  of  the  ranks  and  speared  it.  During  this  sham  fight 
the  warriors  made  a  rush  towards  the  enemy's  country, 
brandishing  their  sham  spears  and  shouting  words  of  defiance. 
At  the  close  of  the  sham  fight  each  person  jumped  over  the 
stem  of  the  plantain  tree,  and  then  returned  to  his  quarters. 
By  the  time  that  the  warriors  had  all  been  sworn  in,  and  the 

A  A   2 


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3s6  THE   BAGANDA  chap. 

cleansing  ceremony  had  been  performed,  the  general  had 
received  tidings  as  to  where  the  enemy  was  situated,  and  was 
in  a  position  to  decide  where  he  would  begin  his  attack. 
Often  a  leading  chief  was  sent  with  a  strong  force  to  attack 
some  unprotected  part  of  the  country,  while  the  main  army 
was  directed  against  the  full  force  of  the  enemy ;  such  a 
movement  was  carried  out  with  great  rapidity,  and  generally 
under  cover  of  night,  so  that  the  enemy  was  taken  by  surprise. 
The  general  decided  which  of  the  chiefs  should  lead  the 
attack,  and  which  were  to  be  kept  in  reserve  for  emergencies. 
He  himself  issued  his  commands  from  some  elevated  position 
where  he  could  see  the  whole  of  the  battle,  and  whence  he 
could  send  help  to  any  part  of  the  field  where  he.  saw  that 
it  was  needed.  There  was  little  order  in  the  method  of  attack ; 
the  leader  went  with  his  men  to  meet  the  foe,  but  some  warrior 
would  hurry  in  advance  and  fight  single-handed  with  one  of 
the  enemy,  or  men  would  rush  out  of  the  ranks,  hurl  their 
spears  at  the  foe,  and  then  flee  back  to  the  main  body  for 
protection.  Many  of  the  peasants  who  joined  such  an  ex- 
pedition had  only  one  spear,  and  would  engage  in  hand-to-hand 
attacks.  The  camp  followers  and  looters  with  their  sticks  and 
clubs  followed  up  any  success  which  the  army  had  gained, 
and  while  the  warriors  were  following  the  retreating  enemy, 
they  were  busy  looking  for  the  women  and  the  cattle,  and 
looting  the  houses.  Each  chief  had  his  own  drum  and  his 
own  armour-bearer  with  him,  the  latter  carrying  additional 
weapons  in  case  of  need  ;  the  chief  could  at  once  recall  his 
men  from  an  attack  by  the  beat  of  his  drum  if  he  thought  it 
desirable.  It  was,  however,  expected  that  no  chief  would 
advance  to  an  attack  of  withdraw  his  men  until  the  general 
had  sounded  his  drum  to  advance  or  retreat.  It  would  have 
been  death  for  a  chief  to  have  done  so  on  his  own  responsibility. 
As  the  warriors  rushed  upon  the  enemy,  they  called  out : 
"  For  the  King"  ;  and  when  they  were  close  upon  the  enemy 
they  showed  their  fetiches,  calling  out  "  Kope  "  (the  name  of 
one  of  the  war-fetiches). 
Ceremony      After  the  first  attack,  if  the  army  had  succeeded  in  taking 

to  ensure    spoil  of  cattle,  the  general  ordered  an  animal  to  be  killed. 

success  in  '  tj 

war.  Some  of  its   meat  was   first   cooked    and    brought   to   him, 


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X  WARFARE  357 

and  after  he  had  eaten  a  Httle  of  it  he  divided  the  rest 
amongst  the  chiefs  ;  afterwards  he  jumped  over  his  wife 
in  order  to  secure  a  successful  termination  of  the  war,  and 
each  chief,  after  he  had  eaten  his  meal,  was  free  either  to  jump 
over  his  wife,  or  to  take  her  to  his  couch.^  Until  this  ceremony 
had  been  performed,  no  person  in  the  army  might  have  inter- 
course with  women,  for  such  conduct  would  have  caused 
disaster  to  the  expedition.  If  no  four-footed  animal  could 
be  found,  the  general  had  a  fowl  killed  for  the  above-mentioned 
ceremony;  in  either  case  the  blood  of  the  victim  was  smeared 
over  the  fetiches.  After  the  conclusion  of  the  ceremony,  the 
war  was  carried  on  daily,  and  the  enemy  was  driven  further  and 
further  back  into  his  own  country.  The  scouts  kept  the  general 
informed  as  to  the  whereabouts  of  the  women  and  the  cattle, 
and  these  became  the  objective  of  attack.  Each  warrior 
who  killed  an  enemy  took  his  weapons  from  him,  and  wore  a 
grass-crown,  by  way  of  intimating  the  fact.  Men  who  had 
thus  distinguished  themselves  were  brought  before  the  general 
for  special  notice;  oftentimes  they  were  further  rewarded  with 
gifts  of  women  or  cattle,  or  by  being  promoted  to  a  chieftain- 
ship. When  the  war  was  over,  some  of  the  captured  weapons 
were  placed  in  the  temples  of  the  war-gods.  The  priests  were 
daily  busy  consulting  the  gods  and  giving  oracles,  by  which 
the  general  was  able  to  judge  what  was  best  to  be  done,  and 
where  he  ought  to  make  an  attack.  The  King  was  also  kept 
informed  of  all  that  was  taking  place  at  the  seat  of  war,  and 
runners  were  constantly  being  despatched  to  him  with  news. 
If  the  army  met  with  a  reverse,  it  was  a  serious  matter  for  the 
general,  and  unless  he  was  able  to  retrieve  the  misfortune 
it  would  go  hard  with  him  on  his  return  to  the  capital.  The 
chief  whose  forces  had  been  repulsed  sent  word  to  the  general, 
and  the  latter  sent  off  reinforcements  with  all  possible  speed. 
It  was  not  often  the  case  that  the  army  failed  entirely  in  any 
expedition,  for  they  generally  brought  back  some  spoil,  even 
though  they  might  have  lost  a  number  of  men.  If  a  leading 
chief  fell  in  battle,  the  general  had  to  give  the  King  a  detailed 
account  of  his  death,  because  it  was  considered  impossible  for 

'  In  every  case  when  jumping  over  a  wife  or  stepping  over  her  legs  is  men- 
tioned, it  is  regarded  by  the  Baganda  as  equivalent  to,  or  instead  of,  having  sexual 
connection  with  her. 


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358  THE    BAGANDA  CHAP. 

such  a  mishap  to  have  taken  place  unless  there  had  been  some 
carelessness  or  cowardice  on  the  part  of  another  chief.  The 
wounded  crawled  away  and  hid  in  some  place,  till  they  could 
make  their  way  back  to  their  own  people ;  but  if  they  were 
too  badly  wounded  to  do  that,  they  would  lie  and  wait  until 
the  enemy  departed,  when  they  made  their  presence  known 
to  those  who  had  gone  out  to  search  for  them. 
Ending  It  was  during  these  expeditions  that  the  fathers  of  twins 

the  rites  of  completed  their  taboo  ;  they  were  required  to  kill  someone, 

the  birth  '^  '  ■'      ,  ,  .    ,      , 

of  twins,  and  to  tie  the  hair  and  nail-parmgs,  which  they  preserved  from 
their  purificatory  ceremonies,  to  the  corpse ;  often,  too,  they 
crammed  the  ball  of  hair  into  the  mouth  of  the  dead  man. 
Now  to  have  the  ball  of  hair  of  another  person  attached  to 
oneself  was  regarded  as  a  greater  disaster  than  mutilation, 
and  it  caused  dismay  to  the  members  of  the  clan  to  which  the 
deceased  belonged. 
Surgery  in  Native  warriors  were  able  to  escape  and  to  survive  with 
warfare,  wounds  which  would  have  been  fatal  to  Europeans ;  the 
native  had  such  a  strong  nervous  system,  that  he  never 
died  from  shock.  The  surgeons  are  said  to  have  been 
able  to  restore  the  protruding  bowels  of  men  who  had  spear- 
wounds  in  the  stomach.  They  first  washed  the  bowels, 
and  then  gently  forced  them  back  into  position,  next  they 
cut  a  gourd,  and  fitted  a  piece  of  it  over  the  bowels  inside 
the  flesh,  and  then  they  bound  up  the  wound,  and  it  soon 
healed  ;  sometimes  they  had  to  enlarge  the  wound  before 
they  could  force  the  bowels  back,  and  after  these  were 
brought  into  position  they  inserted  a  piece  of  gourd  to  protect 
them,  and  stitched  it  up  in  the  wound.  The  man  would  be 
warned  not  to  run,  or  to  exert  himself  overmuch  in  the 
future  ;  but  apart  from  this  he  was  to  all  appearance  quite 
well  and  strong.  For  broken  arms  or  legs  the  surgeons  fitted 
sticks  along  the  broken  bone,  after  removing  the  flesh  from  it, 
and  bringing  the  parts  into  position ;  the  splint  was  fitted 
along  the  bone  and  left  there,  and  the  flesh  was  brought  back 
to  cover  it.  The  wood  used  for  this  purpose  was  from  the 
strychnine  plant  (mpanya). 

If  a  priest  was  in  danger  of  being  captured  with  his  fetiches 
during  an  expedition,  he  would  hide  them  or  cast  them  away 


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X  WARFARE  359 

before  he  was  taken,  would  await  his  chance  to  escape  from 
his  captors,  make  his  way  back  to  the  place  where  he  had 
hidden  the  fetiches,  and  carry  them  back  to  the  temple. 
It  was  regarded  as  a  dreadful  calamity  if  fetiches  were  taken 
by  the  enemy. 

When  the  general  thought  that  he  had  as  much  spoil  The  return 
as  was  possible  to  obtain,  he  beat  his  drums,  recalled  his"'^"''^ 
forces,  waited  for  the  various  parties  that  had  been  sent  ^™^' 
out  to  loot,  and  began  his  march  back.  It  was  not 
customary  to  mutilate  the  dead,  though  with  the  purpose 
of  intimidating  the  enemy  the  people  sometimes  cut  away 
the  private  parts  of  corpses,  and  placed  them  by  their  side  in 
the  roads  ;  this  was  done  to  warn  the  enemy  that  they  must 
not  expect  any  quarter.  When  all  was  ready  for  the  return 
march  a  special  messenger,  noted  for  his  fleetness  of  foot  and 
power  of  endurance,  was  despatched  to  the  King.  This  man 
was  expected  to  run  forty  miles  without  a  rest  and,  if  necessary, 
to  continue  his  journey  on  the  next  day  at  the  same  rate 
of  speed.  On  arriving  at  the  capital  he  gave  the  King  an 
account  of  the  expedition,  told  him  the  number  of  captives 
and  of  cattle  taken,  and  also  what  had  been  the  losses  on 
their  own  side.  As  soon  as  he  crossed  the  frontier,  the  general 
had  to  await  the  messenger  bringing  the  King's  sanction  for 
the  army  to  return  to  Uganda.  When  this  sanction  had  been 
obtained,  the  army  was  allowed  to  march  onwards,  and 
another  messenger  was  then  despatched  to  the  King  with 
a  cow  for  every  hundred  cows  captured,  one  slave  for  every 
hundred  slaves  taken,  and  a  number  of  spears  according  to 
the  number  of  the  enemy  who  had  been  killed.  These  were 
sent  to  the  capital  as  the  first-fruits  of  victory  ;  at  the  same 
time  the  messenger  gave  the  King  a  detailed  report  of  the 
dead  and  wounded  on  their  own  side.  As  a  rule  the  dead 
were  left  undisturbed  after  each  battle  so  that  their  relatives 
might  come  under  cover  of  night  and  carry  them  away. 
If  an  expedition  had  been  a  failure,  the  general,  on  reaching 
Uganda,  would  hurry  off  to  the  King  to  give  an  account 
of  the  cause  of  failure,  and  to  clear  himself  if  possible 
from  the  inevitable  disgrace  which  attached  itself  to  defeat. 
After  the  army  had  reached  Uganda,  and  was  safe  from 


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36o  THE   BAGANDA  chap. 

Arrival  of  any  attack  on  the  part  of  the  enemy,  the  general  sent  another 
in^the™^  message  to  the  King  giving  a  further  detailed  account  of  the 
capital.  expedition,  and  stating  how  each  person  had  conducted  him- 
self In  this  report  deeds  of  bravery  were  recorded,  and 
cowardice  was  exposed.  The  messenger  presented  himself  to 
the  Katikiro,  who  took  the  report  to  the  King ;  after  giving  it 
himself,  he  introduced  the  messenger,  who  again  recounted  all 
that  he  had  seen  and  heard.  The  King,  having  heard  the 
report,  held  a  conference  with  the  Katikiro  and  the  Kimbugiue. 
Representatives  from  the  King,  from  the  Queen,  from  the 
King's  Mother,  from  the  Katikiro,  and  from  the  Kimbugwe, 
each  bearing  the  title  of  his  master,  were  then  sent  to  meet 
the  army ;  when  they  reached  the  general,  the  representatives 
divided  the  captives  and  spoil.  Every  chief  who  had  dis- 
tinguished himself  was  given  a  share  of  the  spoil,  after  the 
representatives  of  the  King  and  of  the  other  royal  person- 
ages in  the  capital  had  taken  the  share  for  their  masters, 
which  amounted  to  about  one-half  Every  warrior  who  had 
shown  exceptional  bravery  was  rewarded  with  a  present,  either 
of  women  or  of  cattle.  The  peasants  managed  to  hide  things 
for  themselves,  which  they  accounted  for  neither  to  the 
general  nor  to  their  over-chiefs. 
Reception  After  the  spoil  had  been  divided,  the  general  gave  the  order 
victorious  ^^  "^^  chiefs  to  disband  their  men  and  let  them  go  home, 
army.  The  important  chiefs  accompanied  the  general  to  the  capital 
to  report  to  the  King,  before  they  were  allowed  to  visit  their 
homes  ;  but  if  there  had  been  a  reverse,  they  too  went  to 
their  country  residences  for  some  ten  days,  before  visiting 
the  King.  The  people  lined  the  roads  to  welcome  the  army 
back ;  women  ran  to  meet  their  husbands  with  gourds  of 
water,  took  from  them  their  weapons,  and  were  proud  to 
carry  them  themselves,  as  they  marched  along  the  crowded 
roads.  Warriors  dashed  at  imaginary  foes,  drums  were 
beaten,  fifes  were  played,  and  songs  of  victory  were  sung,  as 
the  leaders  wended  their  way  to  the  space  in  front  of  the 
royal  enclosure.  When  the  King  was  ready  to  receive  the 
army,  he  came  out  of  the  royal  enclosure,  and  took  his  seat 
near  the  sacred  fire  before  the  palace  gate ;  the  general  and 
the  warriors  then  appeared  before  him  in  their  war-dress  and 


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X  WARFARE  361 

paint,  and  after  saluting  him,  they  knelt  before  him,  and  told 
him  about  the  expedition.  The  general  recounted  the  details 
of  the  expedition,  stating  carefully  what  had  happened  each 
day,  which  chiefs  had  been  sent  into  this  or  that  part  of  the 
enemy's  country,  what  they  had  done,  and  how  much  they 
had  secured.  Every  peasant  who  had  killed  one  of  the 
enemy  was  mentioned  by  name,  and  conversely  anyone  who 
had  acted  in  a  cowardly  way,  or  had  not  yielded  the  general 
implicit  obedience,  was  accused.  A  large  pot  of  beer  was 
brought  forward,  and  the  chiefs  came  up  singly  according  to 
their  rank ;  behind  the  beer-pot  stood  a  man  with  a  ladle, 
and  behind  him  again  stood  the  police  with  their  ropes,  ready 
to  secure  and  bind  any  condemned  person.  As  each  man 
came  forward  in  answer  to  his  name  the  ladle  was  handed  to 
him,  and  he  was  commanded  to  take  with  it  some  of  the 
beer ;  he  would  thereupon  turn  to  his  companions  with  the 
question:  "May  I  drink?"  If  he  had  acquitted  himself 
bravely  in  the  war,  they  would  call  out,  "  Drink  "  ;  all  was 
then  well,  his  testing  was  at  an  end,  he  was  greeted  with 
cheers  and  shouts  of  welcome,  and  was  allowed  to  drink. 
But  a  man  who  had  been  guilty  of  cowardice,  when  he  asked 
"  May  I  drink  ?  "  received  the  answer  "  No,"  and  was  then 
seized  and  bound  by  the  police.  He  was,  however,  given  an 
opportunity  to  plead,  and  if  the  charge  was  then  proved 
against  him,  he  was  made  prisoner.  Sometimes  a  chief  came 
forward  in  doubt  of  the  reception  he  would  receive,  and  was 
so  nervous  that  he  found  it  difficult  to  hold  the  ladle.  All 
leaders  were  tried  and  were  either  praised  or  condemned  by 
the  court  sitting  with  the  King ;  when  they  had  passed  the 
ordeal,  each  chief  came  forward  in  turn  to  greet  the  King 
before  he  rose  to  retire.  The  chiefs  then  accompanied  the 
Katikiro,  who  had  a  special  meal  ready  for  them.  The  men 
who  were  made  prisoners,  but  whose  lives  were  to  be  spared, 
were  also  taken  to  the  Katikiro's  house,  where  they  were 
stripped  of  their  war-garments  and  dressed  in  barkcloths, 
which  were  fastened  round  them  as  though  they  were  women ; 
they  were  required  to  wait  upon  the  others  at  the  meal ;  they 
had  to  hand  the  water  and  to  pour  it  over  the  hands  of  the 
guests  like  slaves.     After  the  meal  was  over,  the  prisoners' 


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362  THE   BAGANDA  CHAP. 

garments  were  padded  to  look  like  women  with  child,  they 
were  laid  upon  bedsteads,  and  carried  about  the  capital  for 
the  crowds  to  ridicule.  They  were  afterwards  deposed  from 
office,  their  property  was  confiscated,  and  their  wives  and 
children  taken  from  them  to  be  slaves.  The  King  frequently 
pardoned  these  men  after  a  time,  restored  to  them  some  of 
their  wives,  and  allowed  them  to  settle  upon  land  which  had 
gone  out  of  cultivation  ;  friends  and  relations  helped  them, 
peasants  rallied  round  them,  and  soon  they  regained  some- 
thing of  their  lost  position.  Those  who  were  condemned 
to  death  were  burnt  as  a  warning  to  others  ;  their  property 
also  was  confiscated,  and  their  wives  and  children,  if  they 
could  be  found,  were  sold  into  slavery.  The  relatives,  how- 
ever, were  allowed  to  redeem  the  women  and  children,  if  they 
wished  to  do  so.  Sometimes  when  an  expedition  had  been 
successful,  and  many  people  had  been  killed,  the  chiefs  were 
not  permitted  to  come  to  the  capital  for  some  time,  but  went 
straight  to  their  country  residences  for  a  month  at  least ; 
there  they  underwent  certain  cleansing  ceremonies,  and  visited 
the  local  gods  to  return  thanks  for  their  safe  return  and  to 
make  offerings. 
A        ^  When   a  warrior  returned    home,  his   principal  wife  went 

return  ^^^  *°  meet  him,  relieved  him  of  his  weapons,  and  gave 
home.  him  a  gourd  of  water ;  some  of  this  water  he  drank 
before  entering  his  house.  If  his  wife  had  been  unfaithful 
during  his  absence  at  the  war,  the  water  was  supposed  to 
cause  him  to  fall  ill,  and  so  the  wife's  unfaithfulness  was 
discovered.  Accordingly,  if  the  husband  fell  ill,  the  wife 
was  promptly  put  into  the  stocks  and  tried  ;  if  she  then 
confessed  her  guilt,  and  named  the  man  with  whom  she  had 
done  wrong,  the  latter  was  heavily  fined,  or  was  even  put  to 
death.  A  peasant  who  had  killed  an  enemy  in  the  war,  and 
returned  wearing  the  grass  crown,  was  received  with  great 
honour.  After  he  had  spent  a  day  or  two  at  his  own  home, 
he  visited  his  parents,  and  presented  his  father  with  the  spear 
which  he  had  taken  from  the  dead  man  ;  the  father  put  the 
spear  away  and  kept  it  safely,  and  when  his  son  had  killed 
ten  men,  and  he  had  received  the  ten  spears,  he  gave  him  a 
cow,  a  goat,  a  fowl,  and  a  spear-shaft  in  honour  of  the  event. 


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X  WARFARE  363 

The  son  returned  home  taking  the  cow,  the  goat,  and  the  fowl 
with  him ;  the  goat  and  the  fowl  he  killed,  calling  his 
friends  to  the  feast,  and  the  spear-shaft  he  solemnly  burnt 
in  their  presence,  in  token  of  having  killed  ten  men  in 
battle. 

The  men  who  were  sent  to  bring  the  spoil  from  the  army  Puiifica- 
were  not  permitted  to  bring  it  to  the  capital  until  the  King  performed 
had  made  offerings  to  the  gods,  and  had  heard  from  them  to  cleanse 
that  it  would  be  safe  to  do  so.  In  some  cases  the  priests  ^  ^^''' ' 
ordered  cleansing  ceremonies ;  a  slave  and  a  goat  had  to  be 
sent  back  to  the  frontier  after  the  rest  of  the  people  had  been 
purified  by  the  medicine-men  ;  these  "  scapegoats "  were 
taken  to  the  frontier  of  the  enemy's  country,  and  maimed 
there,  so  that  they  could  not  return  to  Uganda.  The  general 
sent  nine  slaves,  nine  cows,  and  nine  goats  to  the  war-god 
Kibuka  as  his  thanksgiving  for  a  safe  expedition,  and  the 
King  sent  offerings  of  cattle  and  slaves  to  each  war-god.  If 
any  warrior  had  a  principal  wife  whom  he  did  not  like,  but  by 
whom  he  had  had  children,  he  was  not  allowed  to  neglect  her 
and  visit  his  favourite  wives  until  he  had  called  upon  her  and 
performed  a  ceremony  over  her.  He  took  a  reed,  stuck  one 
end  of  it  into  the  ground  by  the  side  of  his  prostrate  wife, 
bent  it  over  her,  and  stuck  the  other  end  into  the  ground  on 
the  opposite  side  of  her  ;  he  then  took  some  of  the  grass  she 
had  plucked  from  the  roadside  when  she  accompanied  him  on 
his  way  to  the  war,  tied  this  to  the  reed,  and  jumped  over 
her  ;  he  was  thus  free  to  join  any  of  his  other  wives.  If  he 
neglected  this  ceremony,  it  was  thought  that  one  or  other  of 
his  children  would  'die.  During  the  time  that  a  punitive 
expedition  was  away,  no  one  who  was  left  behind  was  allowed 
to  kill  a  sheep,  but  only  goats  or  cows  might  be  killed.  The 
penalty  for  killing  a  sheep  was  confiscation  of  the  man's 
property  ;  the  reason  given  for  this  custom  is  that  those  left 
behind  were  looked  upon  as  women,  and  that  accordingly  the 
meat  of  the  sheep  was  taboo  to  them.  No  man  was  allowed 
to  enter  the  house  of  a  woman  whose  husband  was  absent,  if 
the  wife  was  sitting  in  the  doorway  ;  nor  might  a  wife  touch 
any  man's  clothing,  for,  if  she  did  so,  it  would  bring  misfortune 
on  her  husband's  weapons,  and  might  even  cost  him  his  life. 


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364  THE    BAGAiNDA  CH.  x 

The  gods  were  thought  to  be  very  particular  about  women 
observing  the  taboos  during  their  husbands'  absence,  and 
having  nothing  to  do  with  men.  A  man's  principal  wife  was 
responsible  to  him  for  the  conduct  of  his  other  wives  ;  he  tested 
her  chastity  on  his  return  home,  by  the  water  test  described 
above,  and  if  she  was  found  faithful,  her  word  was  accepted  for 
the  conduct  of  the  others.  When  a  warrior  returned  home 
from  an  expedition,  and  found  that  everything  was  well  and 
in  order,  he  cooked  a  feast  for  his  wives  and  friends,  to  which 
the  local  priests  also  were  invited  ;  the  priests  had  to  eat 
apart  from  the  other  guests,  and  the  plantains  for  the  priests 
were  baked  in  their  skins.  When  the  feast  was  ended,  the 
chief  wife  was  free  to  cleanse  her  house,  and  to  throw  away 
the  grass  which  she  had  plucked  from  the  roadside  and  had 
preserved  until  her  husband's  return. 


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CHAPTER  XI 

INDUSTRIES 

One  of  the  remarkable  characteristics  of  the  Muganda  is  his  Gift  of 
power  of  imitation,  especially  in  all  kinds  of  mechanism.  '"'"^''°"- 
Give  a  man  time  to  examine  an  object,  and  he  will  apprehend 
the  mode  of  its  construction,  and  will  go  and  produce  one  so 
much  like  it  that  it  is  often  well-nigh  impossible  to  tell  which 
is  the  original.  Chairs,  tables,  shoes,  etc.,  have  each  in  their 
turn  been  closely  copied.  This  power  of  reproduction  extends 
to  house-building  in  all  its  details  ;  thus  there  are  numbers  of 
houses  made  of  sun-dried  bricks,  with  iron  roofs,  which  the 
natives  themselves  have  built  and  completed  without  any 
supervision  from  Europeans.  This  trait  of  imitation  is 
noticeable  even  in  small  children,  who  may  be  seen  making 
toy  guns,  after  the  pattern  of  those  used  by  their  fathers. 
These  toy  guns  are  often  so  well  made  that,  when  the  triggers 
are  pulled,  they  make  a  sharp  report.  Bicycles  have  been 
cleverly  imitated  by  boys,  with  wheels  and  spokes  made  of 
reeds.  This  power  of  imitation  is  the  more  striking  because 
the  Baganda  are  not  remarkable  for  originality ;  once,  how- 
ever, an  idea  has  been  presented  to  them,  they  are  quick  to 
seize  it,  and  with  but  few  tools  and  the  common  materials 
around  them  to  turn  out  the  most  cunningly  devised  article. 
This  characteristic  is  in  all  probability  the  solution  to  the 
problem  as  to  why  the  Baganda,  as  a  race,  are  so  superior  to 
all  Bantu  tribes  surrounding  them  ;  they  have  adopted  all  the 
good  and  useful  things  with  which  they  have  been  brought  in 
contact  when  visiting  or  raiding  their  neighbours,  and  have 
thus  come  to  be  superior  to  them.     Side  by  side  with  this 

36s 


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366  THE   BAGANDA  CH.  xi 

ability  and  superiority  there  runs  a  sad  defect  in  the  nation ; 
they  seldom,  if  ever,  complete  any  piece  of  work  which  they 
have  undertaken.  A  house  will  have  some  small  portion  left 
unfinished,  a  fence  will  remain  with  a  small  gap  in  it,  and 
similarly  in  all  their  more  important  undertakings  they  leave 
something  undone,  which  to  the  eye  of  the  European  mars 
the  effect  of  a  good,  and  possibly  a  beautiful,  piece  of  work. 
Building  Baganda  houses  are  far  superior  to  those  of  surrounding 
*^.,  ,        nations,    and    even    the   most    humble    peasant's    hut   has  a 

capital.  '  ,  .         .        , 

neatness  and  finish  which  is  lackmg  m  the  structures  of  other 
peoples.  Owing,  however,  to  the  perishable  nature  of  the 
materials  used  in  building,  no  house  is  expected  to  last  for 
more  than  four  years.  The  difficulty  of  keeping  the  houses 
in  the  royal  enclosure,  and  the  residences  of  the  chiefs,  in  good 
repair  was  enormous,  and  it  is  somewhat  difificult  for  a 
European  to  realise  the  amount  of  labour  expended  upon 
them.  In  the  royal  enclosure  the  houses  of  the  King  and  his 
chief  wives,  that  is  to  say  the  important  houses,  numbered 
four  hundred  and  fifty,  and  besides  these  there  were  hundreds 
of  smaller  houses  and  cooking  huts.  The  building  and  repair- 
ing of  so  many  houses  kept  an  army  of  men  employed 
the  whole  year  round.  Sometimes  a  fire  swept  away  a 
hundred  of  these  houses  in  a  few  hours,  and  destroyed  the 
work  of  months.  Two  hundred  men  would  be  at  work  for  at 
least  two  months,  building  one  of  the  large  houses.  In  the 
royal  enclosure  there  were  always  several  houses  being  built 
at  the  same  time,  as  well  as  repairs  being  made  to  others,  so 
that  there  was  a  stream  of  workmen  entering  the  enclosure 
daily ;  no  fewer  than  a  thousand  men  were  engaged  there  on 
building  alone.  There  were  not  less  than  three  thousand 
people  living  in  the  royal  enclosure.  Important  chiefs  also 
had,  living  in  their  enclosure,  numbers  of  wives,  and  followers 
who  could  be  numbered  by  the  hundred,  often  making  up  the 
large  total  of  a  thousand  people. 
Selecting  a  The  site  for  the  capital  had  to  be  selected  with  a  view  to  ac- 
ca^ta[  ^^^  commodating  these  large  numbers  of  people ;  a  second  consider- 
ation, when  selecting  it,  was  to  find  a  situation  where  roads  from 
the  various  districts  converged.  The  King  liked  the  capital  to 
command  all  the  roads  from  every  part  of  the  kingdom  ;  he 


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3«7 


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368 


THE   BAGANDA 


CHAP. 


also  needed  a  private  exit  to  the  lake,  which  would  enable  him 
to  escape  unobserved  to  an  island  should  any  danger  threaten 
him.  The  royal  enclosure  was  encircled  by  a  tall  reed-fence 
ten  or  twelve  feet  high  made  of  elephant-grass,  and  supported 
by  stout  posts  at  intervals.  The  posts  were  cut  from  different 
varieties  of  wild  fig-trees,  and  were  so  planted  that  they  soon 
took  root  and  grew  ;  to  these  posts  reeds  were  tied  horizontally 


with  the  strong  bark  of  a  tree. 


To  the  frame-work  thus  made 


GATE   TO   ROYAL   ENCLOSURE. 


other  reeds  were  stitched  perpendicularly,  both  inside  and  out- 
side of  the  fence,  and  so  there  was  formed  a  wall  of  wicker- 
work  of  uniform  thickness,  having  a  smooth  surface  when 
finished  ;  the  wall  was  further  strengthened  by  stout  ropes  of 
reeds  at  the  top  and  the  bottom,  which  bound  the  outer  and 
inner  walls  together.  The  appearance  of  the  wall  was  striking, 
and  the  fence  formed  a  barrier  against  wild  animals  and 
against  any  ordinary  foe,  since  the  people  were  only  armed 
with  spears.  There  were  many  miles  of  fencing  to  be  done, 
because  in  addition  to  the  main  outer  fence  many  inside  fences 
had  to  be  built,  and  as  a  fence  did  not  last  for  more  than  four 


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XI  INDUSTRIES  369 

years  the  work  on  these  alone  was  enormous.  The  whole 
country  took  part  in  building  the  outer  fence  of  the  royal 
enclosure  ;  it  was  divided  up  into  lengths,  and  each  District- 
Chief  was  required  to  supply  labourers,  and  to  accomplish  the 
work  quickly,  when  once  it  was  decided  how  much  of  it  he  had 
to  do.  The  gateway  for  the  main  entrance  was  ten  or  twelve 
feet  wide,  with  stout  posts,  eighteen  inches  or  two  feet  in 
diameter,  made  of  layers  of  reeds  round  a  stout  wooden  post,  the 
gate  itself  being  made  to  slide.  On  the  inside  of  the  gateway 
there  was  on  the  right  side  a  frame  into  which  the  gate  slid 
or  was  lifted,  and  this  prevented  people  from  entering  except 
on  the  left  side.  When  closed  the  gate  slid  behind  a  post ; 
it  was  tied  with  thongs  of  cow  hide,  and  presented  a  smooth 
surface  on  the  outer  side.  At  intervals  in  the  main  fence 
there  were  gates  for  the  special  use  either  of  the  King  or  of 
his  wives.  At  each  gate  two  sets  of  guards  were  stationed, 
one  on  the  inside  and  the  other  on  the  outside  ;  those  stationed 
inside  had  charge  of  the  gate,  while  those  stationed  outside 
kept  any  intruder  from  trying  to  force  his  way  in.  The  fences 
inside  the  main  enclosure  were  formed  into  streets,  and  had 
gates  and  guards  every  few  yards,  which  divided  one  group 
of  buildings  from  another ;  these  groups  of  buildings  were 
formed  into  smaller  enclosures.  The  women  living  in  one 
enclosure  might  visit  thoseof  another  enclosure  by  permission 
only.     Each  of  these  inner  enclosures  had  at  most  two  exits. 

In  the  building  of  a  round  house,  the  work  was  begun  from  Building 
the  top,  and  not  from  the  bottom,  as  in  the  case  of  brick  °"^^^- 
houses  ;  there  was  no  foundation  to  be  laid,  but  instead  of 
this  there  was  a  central  ring,  called  Nkata,  which  was  of  equal 
importance  with  the  foundation  in  a  brick  house.  The 
Kangawo  had  the  task  of  building  the  house  for  the  King's 
wife  Kadulubare,  but  he  was  unable  to  make  the  three  special 
rings  for  the  house  himself;  he  had  to  obtain  them  from  the 
man  whose  duty  it  was  to  make  them  for  the  King.  The 
rings  were  made  from  the  fronds  of  palm  leaves,  beaten  with 
a  wooden  mallet  upon  a  log,  until  they  became  nothing  but 
shreds  ;  they  were  then  bleached  in  the  sun,  and  tied  into 
rings  of  the  required  size  and  thickness ;  the  smallest  ring 
was  ten  inches  in  diameter  and  four  inches  thick.     After  the 

B  B 


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370 


THE   BAGANDA 


CHAP. 


ring  had  been  formed  it  was  decorated  with  shredded  stems 
of  papyrus,  bleached  and  dyed  red  and  black,  with  some 
shreds  left  the  natural  colour.  These  shreds  were  twisted  into 
cords,  and  bound  round  the  ring  so  that  they  formed  patterns. 
Of  these  rings  that  which  was  in  the  centre  was  the  most 
important  in  a  house  ;  it  was  named  Enkata.  The  second, 
which  was  larger,  was  called  Katumyo,  and  the  third,  which 
was  larger  still,  was  called  Bugive.  The  three  rings  were 
attached  to  the  ceiling  of  a  house  between  the  three  tallest 


FIG.    59. — CENTRAL   RING    FOR   HOUSE. 

pillars ;  it  was  from  the  centre  ring  at  the  apex  of  the 
house  that  the  roof  was  built.  These  rings  were  of  great 
importance  to  the  builder,  and  were  the  test  of  a  good  house. 
The  men  who  made  the  rings  for  the  royal  houses  had  certain 
privileges,  such  as  being  exempt  from  taxation  ;  they  were 
also  allowed  to  pass  the  King's  wives  upon  the  roads,  whereas 
an  ordinary  workman  was  beaten  if  he  did  not  turn  and  run 
away  from  them  ;  and  they  were  not  allowed  to  be  captured 
and  taken  to  the  sacrificial  places.  During  the  time  that  they 
were  making  the  rings,  they  had  to  keep  apart  from  their 


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XI  INDUSTRIES  371 

wives,  and  no  person  might  come  near  them  when  they  were  at 
work  ;  at  the  end  of  each  day  they  had  to  put  away  their 
work  so  that  it  should  not  be  touched  by  anyone  else.  The 
red  dye  for  the  cords  for  the  rings  was  obtained  from  a  red 
deposit  in  the  streams  where  there  was  iron  in  the  clay  ;  this 
deposit  was  mixed  with  wood  ashes  and  water,  and  the 
papyrus  shreds  were  boiled  in  it.  The  black  dye  was  obtained 
from  a  herb  Mzugizi,  which  was  boiled  with  the  fibre  and  so 
dyed  black.  The  price  paid  for  these  rings  was  as  follows : 
a  slave  girl  for  Enkata,  a  woman  for  Katiimyo,  and  a  cow  for 
Bugwe.  When  building  the  house  for  the  Kadulubare,  the 
Kangawo  had  to  stand  upon  the  site  and  the  ring  Enkata  was 
placed  upon  his  head ;  the  work  of  making  the  roof  was  begun 
while  the  ring  rested  upon  him.  In  the  case  of  other  houses 
no  special  ceremony  was  observed  ;  the  ring  was  placed  upon 
three  stakes  driven  firmly  into  the  ground,  and  the  first  part 
of  the  roof  was  made  while  it  rested  there.  The  material 
used  for  making  the  roof  consisted  of  reeds,  which  were  stitched 
to  the  rings  with  black  strips  of  bark.  The  reeds  were, 
however,  stitched  to  the  three  centre-rings  in  such  a  manner 
that  the  stitching  did  not  show,  and  that  the  decorative  work 
was  not  hidden.  Rings  stitched  on  the  outer  side  of  the  roof 
really  held  the  reeds  in  position,  those  on  the  inside  were  for 
ornament  rather  than  for  service.  It  should  be  mentioned 
here  that  while  only  three  decorated  rings  were  used  in 
building  a  house,  other  rings  were  made  as  they  were  required 
by  the  workmen  who  built  the  house.  In  the  case  of  the 
Kadulubare' s  house,  as  soon  as  the  first  ring  had  been  secured 
to  the  reeds,  it  was  lifted  from  the  chiefs  head  and  placed 
upon  poles,  which  were  to  form  the  permanent  pillars  of  the 
house.  The  central  pillars  of  a  good  house  were  about  fifteen 
or  twenty  feet  long  ;  they  were  set  in  a  triangle,  with  a  ring 
resting  upon  them,  leaving  the  decorated  rings  exposed  to 
view.  As  a  rule,  the  pillars  of  a  house  were  erected  before  the 
roof  was  made,  and  the  latter  was  built  so  as  to  rest  upon 
them.  The  pillars  were  cut  in  such  lengths  that  the  roof 
slanted  down  rapidly  from  the  three  long  pillars  in  the  centre 
to  the  short  pillars  at  the  extreme  outer  circle  of  the  house. 
The  pillars  were  placed  six  feet  apart  from  each  other,  and  set 

B  B  2 


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372 


THE   BAGANDA  chap. 


in  rows,  so  that  at  whatever  angle  a  man  stood  to  look  at 
them  they  all   appeared  to  be    in    line,  and    yet   they   were 
so  arranged  that  they  were   in   circles.     They  were  planted 
two  feet  in  the  ground,  and  the  earth  was  then  rammed  in 
around  them  so  as  to  make  them  secure.     When  the  pillars 
had  been   erected,  the  workmen    made  a  scaffolding,  a  little 
lower  than  the  tops  of  the  pillars,  and  on  this  they  reclined 
while  stitching  the  roof  which  was  over  them.      The  whole 
roof  of  the  house  was  a  basket-work  of  reeds,  and  inside  it 
formed  a  smooth  straw-coloured  surface.     This  reedwork-roof 
was  carried  down  to  the  ground  on  all   sides,  except  in  the 
doorways.    The  grass  for  thatching  was  a  special  broad-bladed 
variety  which  grew  in  every  part  of  the  country.     The  work- 
men were   expected  to  bring  their  building  materials  with 
them    daily,  they  were    given  no    extra  time  to   obtain   the 
materials,  and   accordingly  they  had   to   employ  their  wives 
or  their  sons  to  cut  the  reeds  from  the  swamps,  to  wash  and 
scour  them  with  sand  in  such  a  manner  that  each  reed  became 
beautifully  clean,  and   also  to  select  the   reeds  of  uniform 
thickness.      The  work  which  was  considered   the  best  was 
done  with  thin  reeds ;  in  building  for  the  King,  or  for  any 
chief,  the  thin-tapering  ends  and  the  thick  ends  were  alike 
cut  off  and  cast  aside,  and  the  middle  part  alone  was  used. 
The    men    had  also  to  bring  grass  with  them  as  the  work 
progressed  ;    this   was   thrown    upon    the   finished   work   to 
protect  it  from  being  spoiled  by  weather.    [Some  men  were 
set  apart  to  cut  the  reeds  to  certain  lengths,  and  to  see  that 
they  were  of  uniform  thickness ;  others  had  to  cut  to  a  certain 
width  the  bark,  which  was  used  for  stitching,  so  that  it  might 
be  uniform  throughout  the   building.     Though  the  ordinary 
peasant  was  expected  to  do  the  stitching  of  the  reeds,  for  the 
thatching  of  the  roof  professional  thatchers  were  employed 
who  belonged  to  the  Ngeye  Clan.    Every  time  that  these  men 
thatched  one  of  the  large  houses  in  the  royal  enclosure,  the 
I  King  gave  them  two  copper  knives  and  a  copper  staff  made 
I  like  a  thatching-stick.      In   some  of  the   royal   houses   the 
restrictions    demanded    that    the    King    should    commence 
cutting  the  thatch  over  the  doorway ;  after  cutting  a  little, 
he  handed  the  knife  to  the  principal  thatcher,  that  the  latter 


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XI 


INDUSTRIES 


373 


might  complete  the  work.  The  thatch  was  never  secured 
to  the  house  in  any  way.  The  thatcher  began  at  the  bottom 
where  the  roof  came  down  to  the  ground  ;  the  first  rows 
of  thatch,  tied  in  small  bundles,  were  laid  round  the  hut  with 
the  stems  of  the  thatch  downwards  and  the  blades  upwards, 
but  all  the  rest  was  laid  with  the  blades  downwards.  The 
only  tool  which  the  thatcher  used  was  a  staff  some  four  feet 
long,  with  which  he  beat  down  the  thatch  and  combed  it  into 
order  as  he  went  on,  adding  layer  upon  layer,  to  the  top  of  the 
conical  house.    Each  bundle  of  thatch  was  bent  in  the  middle 


WVjff  ^  ttthS^^^*    IP 

'ismmnsmiid 

M 

-;.;^^ 

,■-     ■/    .  .   '■'       ^  '■/'.. ,. 

FIG.    60. — THATCHING   A   HUT. 

before  it  was  passed  to  the  thatcher,  so  that  the  blades  were 
broken  and  became  more  pliable  for  working.  The  layers  were 
put  on  until  the  thatch  was  quite  a  foot  thick,  which  made 
the  house  perfectly  weather-proof  On  the  top  of  a  good 
house  there  was  built  a  pinnacle,  made  of  reeds  cut  to 
different  lengths,  so  as  to  form  a  sloping  edge  from  the 
centre.  The  pinnacle  was  some  three  feet  in  diameter  and 
two  feet  high  ;  the  reeds  were  stepped,  the  inner  circles  being 
the  longer.  During  the  time  that  the  thatching  was  being 
done,  one  or  two  men,  more  expert  in  reed-stitching  than 


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374  THE   BAGANDA  chap. 

their  companions,  were  employed  in  making  the  doorway ; 
over  the  doorway  a  hood  was  built  to  form  a  porch,  and  this 
was  built  at  a  different  angle  from  the  roof,  with  only  sufficient 
slope  to  ensure  the  rain  running  off  it.  The  hood  was  seven 
or  eight  feet  high  where  it  joined  the  roof,  and  it  descended 
with  a  gentle  slope  until  it  was  some  five  feet  high  ;  the  outer 
edge  of  the  hood  was  extended  so  as  to  form  a  segment  of  a 
circle  corresponding  with  the  bottom  circle  of  the  house. 
Under  the  porch,  walls  were  built  on  either  side  of  the  doorway, 
extending  inwards  to  the  first  pillars.  The  walls  by  the  door 
were  always  built  most  carefully  with  small  reeds,  little  thicker 
than  a  lead  pencil,  stitched  to  the  frame  with  very  fine 
stitching,  and  with  the  lines  of  the  threads  kept  perfectly 
straight.  The  rings  of  the  porch-roof  were  crescent-shaped  ; 
the  outer  ring  was  made  very  thick,  in  the  case  of  a  good 
house  fully  ten  inches  in  diameter,  and  wrapped  round  with 
coloured  cords  made  from  papyrus-fibre.  Over  the  door  on 
the  lintel  the  same  kind  of  binding  of  coloured  cord  was 
used  to  make  a  neat  finish  to  the  fine  reed-work  on  the  sides. 
Floor-  Floor-making  was  also  a  special  occupation ;  the  earthen 

making,  ^^^j.  ^^^^  gj.g(.  j^g  ^^p  ^^^  levelled  ;  next  good  earth  was  carried 
in,  trodden  down  and  stamped,  then  beaten  with  short  sticks, 
and  rubbed  and  beaten  from  time  to  time  with  young  shoots 
of  plantain-trees,  so  that  the  sap  from  the  stems  moistened 
the  earth,  and  enabled  the  men  to  obtain  a  perfectly  hard  and 
smooth  surface.  On  the  outside  of  the  house,  all  round  it, 
a  ridge  of  earth  was  made,  twelve  inches  high,  and  ten  inches 
thick  at  the  base,  tapering  to  a  thin  edge  at  the  top.  These 
ridges  were  beaten  by  men  who  stood  on  one  foot  and  stamped 
with  the  other,  until  the  earth  was  beaten  well  against  the 
thatch  where  it  came  to  the  ground,  and  formed  a  hard 
substance  to  carry  off  the  water  from  the  roof  and  prevent  it 
from  running  into  the  house.  The  workmen  made  a  polished 
surface  to  the  beaten  earth  with  their  iron  hoes,  used  as  trowels, 
and  at  the  doorway  they  made  a  ridge,  which  tapered  from 
both  sides  upwards,  so  that  it  was  like  a  high  rim  to  a  saucer, 
and  kept  any  water  from  running  into  the  house  during 
rain-storms.  As  soon  as  -the  earth  of  the  floor  dried  and 
cracked,  the  men  beat  it  again,  until  the  cracks  were  all  filled 


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XI  INDUSTRIES 


375 


up,  and  finally  they  smeared  the  whole  with  a  mixture  of  clay 
and  cowdung,  which  made  an  excellent  floor.  The  thatch 
over  the  doorway  was  neatly  cut  back  by  the  thatcher;  it  was 
the  custom  to  cut  the  under  part  long,  and  the  upper  part 
shorter,  the  exact  opposite  to  the  English  method.  The  floor- 
beaters  for  the  King  received  each  a  hoe  when  the  work  was 
finished  ;  but  if  they  had  also  to  level  the  courtyard  in  which 
a  house  stood,  the  King  gave  them  a  goat  in  addition  to  the 
hoe  ;  this  they  killed  and  ate  on  the  spot  before  anyone 
went  to  live  in  the  house.  When  chiefs  wanted  these  men 
to  work  for  them,  they  paid  them  heavily,  the  price  being 
sometimes  as  high  as  a  cow  for  the  making  of  one  floor. 

The  door  was  made  of  reeds  by  another  set  of  workmen,  Door- 
who  were  the  King's  door-makers.  The  door-maker  measured  ™^'''ng- 
the  height  and  breadth  of  the  doorway  with  a  reed,  and  then 
carried  the  measurements  to  his  own  house,  where  he  made 
the  door.  He  used  three  and  sometimes  four  strong  sticks 
which  he  placed  one  near  the  top  of  the  door,  another  near 
the  bottom,  and  one  between  them  ;  to  these  he  stitched  reeds 
of  the  necessary  length,  and  when  he  had  completed  one  side 
with  one  layer  of  reeds,  he  turned  the  door  over  and  stitched 
a  second  layer  to  the  opposite  side.  When  doors  were  made 
for  the  King,  the  stitching  had  to  be  done  with  cane,  but  for 
ordinary  houses  bark  was  used.  The  reeds  were  trimmed 
off  at  the  ends  when  the  door  was  finished,  so  that  it 
might  be  the  right  length  ;  these  doors  were  always  made 
larger  than  the  opening,  so  that,  when  they  were  put  up,  the 
opening  was  well  covered  both  at  the  top  and  on  either  side. 
A  log  of  wood  with  a  groove  in  it  was  let  into  the  floor  for 
the  door  to  slide  in,  and  the  latter  was  supported  by  three 
posts,  one  on  either  side  of  the  doorway,  and  a  third  for  the 
door  to  rest  against  when  it  was  open.  The  door  was  drawn 
over  the  opening  by  night,  and  tied  to  one  of  the  posts,  so  as 
to  prevent  anyone  outside  from  opening  it ;  during  the  day  it 
slid  to  one  side,  and  rested  against  the  third  post. 

A  wall  across  the  middle  divided  the  house  into  two  equal  Rooms  in 
portions,  one  of  which  was  the  sitting  room,  and  the  other  the  ^  ''°"^^' 
sleeping  room  ;  this  wall  did  not  extend  quite  to  the  side-walls 
of  the  house,  but  was  left  so  that  the  members  of  the  house- 


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376 


THE    BAGANDA 


CHAP, 


hold  might  pass  at  either  end  of  it  from  one  room  to  the 
other.  There  was  a  fire-place  in  each  room  ;  this  was  a  square, 
formed  by  logs  of  wood  let  into  the  floor,  so  as  to  keep  the 
ashes  together  and  to  prevent  the  fire  from  spreading.  Most 
houses  were  draped  with  barkcloths,  which  hung  from  the 
ceiling  to  the  floor,  and  made  recesses  along  the  sides  in  which 
things  could  be  stored  and  kept  out  of  sight  ;  they  also  served 
to  cover  the  retreat  to  the  inner  room.  Only  in  large  houses 
was  there  a  second  door  leading  outside  at  the  back,  small 


^^^ 

tt; 

JHSifeiih 

9k  *a 

^^            .^v^-^^^^^^-« 

■^BpRiHH 

mHB 

^■■ll 

^1 

FIG.    6l. — NATIVE   HOUSE. 


Peasants' 
houses. 


houses  had  one  door  only.  No  house  was  provided  with  a 
chimney ;  the  smoke  from  the  fires  had  to  find  its  way  out 
through  the  doorway  or  the  roof  The  floor  was  carpeted  with 
a  sweet-smelling  grass,  like  lemon  grass,  which  was  carefully 
laid  so  that  the  blades  were  in  perfect  line  and  order.  A  large 
house  measured  thirty  feet  at  the  base  ;  this  would  give  a 
sitting  room  twelve  feet  square,  and  a  bedroom  of  similar 
size,  and  would  leave  the  sides  clear,  to  be  used  as  store-rooms. 
The  houses  of  peasants  were  built  on  the  same  pattern  as 
those  of  the  chiefs,  the  only  difference  being  in  the  dimensions 


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XI  INDUSTRIES  m 

and  in  the  central  rings,  which  latter  were  not  so  elaborately 
made ;  nevertheless,  some  peasants  built  very  good  houses, 
and  took  great  pains  over  their  work.  In  the  country  districts 
people  dug  holes  in  the  floor  at  one  side  to  serve  as  urinals,  in 
case  they  should  be  required  by  night,  for  they  were  afraid  to 
go  out  of  doors  then  because  of  wild  beasts.  It  is  a  curious 
fact  that  a  man  would  never  use  the  same  place  for  such 
purposes  as  his  wife,  each  would  have  their  own  pit,  one  on 
either  side  of  the  house.  These  pits  were  filled  with  gravel, 
so  that  they  were  not  noticeable  or  offensive  ;  the  water,  too, 
would  sink  down,  and  thus  the  surface,  at  any  rate,  was  kept 
clean.  In  the  capital  chiefs,  and  often  peasants  too,  used 
vessels  made  from  plantain-leaves  tied  together  at  the  ends  ; 
these  vessels  were  thrown  away  in  the  plantain-grove  each 
morning. 

In  many  houses  the  bedsteads  were  fixtures,  consisting  Beds, 
of  posts  let  into  the  floor  with  forked  tops  ;  the  side- 
pieces  were  laid  in  the  forks,  and  the  head-  and  foot-pieces 
were  laid  across  them,  and  were  then  lashed  in  position.  On 
the  frame  thus  formed,  they  laced  cow-hide  thongs,  or  else 
sewed  a  cowhide.  Prior  to  King  Suna's  reign,  when  this  kind 
of  bedstead  was  introduced,  the  people  made  a  dais  of  beaten 
earth,  covered  it  with  grass,  and  spread  barkcloths  over  it. 
Many  people  slept  in  their  day  garments  ;  others  were  more 
particular  and  had  special  garments  for  the  night.  The  King 
and  well-to-do  people  had  movable  bedsteads,  the  frame 
consisting  of  stout  pieces  of  wood  let  into  short  legs  with  very 
badly  fitting  mortises  ;  and  this  frame  was  laced  over  with 
cowhide  thongs.  Temporary  huts,  used  on  journeys,  or  in 
time  of  war,  were  made  of  stout  green  sticks,  stuck  into  the 
ground  in  a  circle,  and  bent  inwards  to  forrn  a  hoop  ;  the  upper 
ends  of  the  sticks  were  tied  together  with  strips  of  their  own 
bark ;  these  sticks  formed  the  frame-work  of  the  hut ;  grass 
was  laid  on  it  for  thatch  as  in  the  case  of  a  regular  house. 
Such  huts  were  quickly  built ;  where  the  materials  were  at 
hand,  the  time  needed  was  only  two  hours,  or  even  less. 

A  formal  ceremony  preceded  the  entrance  into  every  new  Ceremony 

house:  the  owner  made  a  feast  to  which  he  invited  his  friends;  aren™.*^ 

the  priest  came  with  his  fetiches  ;  and  the  pillars  were  de-  ing  a  new 

house. 


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378  THE    BAGANDA  CHAP. 

corated  with  flowers  and  creepers  before  the  fetiches  were 
brought  in.  Plantains  were  cooked  in  their  skins,  and  placed 
by  the  main  pillars  as  an  offering  to  the  god,  and  beer  was 
poured  out  on  the  floor  by  the  place  where  the  fetiches  were  to 
be  kept.  The  fire-place  of  the  kitchen  was  then  consecrated 
to  the  god,  and  medicine  was  sprinkled  over  it,  to  make  the 
cooking  successful.  The  wife  had  her  fetich  Naniere  inserted 
in  the  fireplace,  to  make  the  food  which  she  cooked  good  and 
agreeable  to  her  husband.  The  King  and  the  chiefs,  in  addi- 
tion to  the  above  observances,  held  a  feast  for  the  workmen 
who  had  taken  part  in  the  building  ;  and  a  further  ceremony 
observed  by  them  was  that,  on  entering  the  house,  the  owner 
jumped  over  the  wife  who  was  to  live  in  it.  When  the  King 
entered  a  new  enclosure,  he  had  trees,  representing  the  various 
gods,  planted  in  the  open  space  before  the  principal  gate,  and 
beer  poured  out  at  the  root  of  each  tree ;  this  drink-offering 
was  repeated  whenever  he  wished  to  conciliate  the  particular 
god  whom  the  tree  represented.  The  most  important  part  of 
a  house,  after  the  three  ceiling-rings,  were  the  walls  on  either 
side  of  the  doorway  ;  a  large  amount  of  labour  was  bestowed 
on  the  reed-work,  and  on  the  roof  of  the  porch.  The  master 
always  sat  inside  the  door,  on  the  side  on  which  the  door 
opened  ;  this  was  his  special  seat,  and  it  would  have  been 
considered  an  encroachment  had  any  other  person  sat  there. 
Iron  The  art  of  working  iron  in  a  rudimentary  way  was  under- 

working. g(.QQj  jj^  ygj.y  early  times,  though  the  exact  date  when  iron 
was  introduced  seems  to  have  been  forgotten.  The  common 
hoe  would  appear  to  have  been  the  first  implement  used, 
and  the  spear  the  first  weapon.  Some  people  think  that 
these  articles  came  in  the  first  instance  from  Bunyoro, 
and  there  is  some  ground  for  the  assumption  ;  first,  because 
ironstone  is  not  abundant  in  Uganda,  in  fact  it  is  only  found 
in  very  small  quantities,  whereas  in  Bunyoro  and  to  the  west 
of  Uganda  it  is  plentiful  ;  secondly,  because  the  first  smiths 
were  chiefly  Banyoro.  The  Baganda  have  a  tradition  that 
Prince  Kimera  sent  the  first  weapons  and  hoes  into  Uganda 
when  he  was  in  Bunyoro,  and  prior  to  that  time  they  used 
as  hoes  the  ribs  of  cows  attached  to  sticks,  and  for  spears 
they  had  pointed  sticks.     The  narrative  concerning  Kimera 


■fc> 


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XI  INDUSTRIES 


379 


runs  as  follows :  When  he  had  fled  from  Wunyi's  court  in 
Bunyoro  because  of  his  undue  familiarity  with  Wunyi's  wife, 
he  attached  himself  to  a  smith,  and  remained  with  him  for 
some  time,  learning  his  work  ;  after  a  time,  when  he  had 
mastered  the  art  of  smithing,  he  sent  hoes  and  weapons  to 
Uganda.  There  can,  however,  be  no  doubt  that  iron-workers 
were  to  be  found  in  the  south-west  of  Uganda  long  before 
the  time  of  Kimera  and  even  before  Kintu's  reign,  and  that 
it  was  from  these  parts  that  the  skilled  workmen  came. 
Koki  with  its  surrounding  country  supplied  the  metal ;  and 
workmen  came  thence  into  Uganda,  and  taught  the  apt 
Baganda  the  art  of  iron-working.  The  pointed  digging-sticks 
still  survive,  and  are  used  by  women  for  digging  up  the  tubers 
of  the  sweet  potato ;  no  woman  ever  takes  her  hoe  to  dig  up 
the  first  potatoes,  but  she  uses  instead  a  pointed  stick  a  foot 
long  and  half  an  inch  thick. 

The  Bushbuck  Clan  were  the  first  iron-workers,  and  they  Iron 
found  their  ironstone  on  the  borders  of  Koki  and  western  Budu.  smelting 
The  stone  was  found  on  the  surface,  and  as  there  was  usually 
sufficient  for  their  needs  on  the  surface,  they  seldom  dug  more 
than  three  or  four  feet  for  it.  Two  kinds  of  ironstone  were 
used,  one  hard  and  the  other  soft ;  the  hard  kind  was  called 
the  "  male,"  and  the  soft  the  "  female "  stone.  When  men 
wanted  to  smelt  iron,  they  collected  enough  stone  of  each  kind 
to  make  the  amount  of  iron  which  they  required.  The  fuel 
used  for  smelting  was  charcoal  made  from  two  kinds  of  wood, 
and  prepared  on  the  spot.  A  pit  was  dug  two  to  four  feet 
deep  and  three  feet  in  diameter,  and  filled  with  dry  papyrus 
stems,  if  such  were  obtainable,  or  failing  them,  with  dry, 
strong,  coarse  grass.  Round  the  top  of  the  pit  the  earth 
was  moistened  and  beaten  hard  with  sticks  to  make  it  hold 
together ;  on  this  hard  surface  a  rim  of  clay  was  made,  four 
inches  deep  and  about  a  foot  wide.  Some  of  the  small 
ant-hillocks,  which  abound  in  that  part  of  the  country,  were 
gathered  and  cut  into  shape  to  form  slabs,  each  slab  fully 
four  inches  thick ;  with  these  a  wall  was  built  round  the  top 
of  the  pit.  Spaces  were  left  in  the  lower  part  of  the  wall 
for  the  nozzles  of  the  bellows  used  for  the  furnace.  The  first 
layer  of  stones  was  laid  on  the  fuel,  the  larger  stones  being 


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38o  THE   BAGANDA  chap. 

broken  into  small  pieces  ;  these  alternate  layers  of  stone  and 
charcoal  were  repeated,  until  the  furnace  was  filled  up. 
The  walls  of  the  furnace  were  four  feet  high  ;  the  top  row 
of  slabs  was  built  so  that  it  narrowed  the  hole,  leaving  only 
a  small  aperture  at  the  top  of  the  furnace.  All  the  joints  were 
smeared  over  with  clay,  and  the  walls  were  similarly  smeared 
on  the  outside ;  the  nozzles  of  the  bellows  were  then  inserted 


FIG.    62, — smith's   bellows. 

into  the  four  openings  left  for  them  round  the  furnace.  The 
bellows  were  of  the  ordinary  kind  which  was  used  by  the 
smiths  throughout  the  country  ;  they  consisted  of  two  pots, 
sometimes  made  of  wood,  but  more  frequently  of  unbaked 
clay,  with  a  hole  in  the  side,  to  which  a  nozzle  was  attached, 
a  foot  in  length  ;  the  pots  measured  eight  inches  in  diameter. 
A  goat-skin  with  a  stick  attached  to  it  was  tied  over  the 
mouth  of  each  pot,  and  a  man  stood  between  the  two  pots 


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XI  INDUSTRIES  381 

and  raised  the  sticks  up  and  down,  so  as  to  draw  the  air  in 

by  the  nozzle,  and  by  the  downward  movement  to  force  it  out 

again  into  the  pipe  at  the  end  of  the  nozzle  by  which  it  was 

carried   into    the  furnace.       With  a  little    practice   the    man 

who  worked  the  bellows  became  quite  expert  in  keeping  up 

a  continuous  blast.     After  the  preparations  had  been  made, 

the  chief  smith  lighted  the  fire  at  the  bottom  of  the  furnace 

through  one  of  the  blast-holes,  and  the  blast  was  started  all 

round  ;  it  had  then  to  be  kept  going  until  the  whole  of  the 

stone  was  melted.     The  fire  was   lighted  at  one  o'clock   in 

the  afternoon  and  was  kept  burning  until  eight  or  nine  o'clock 

at  night.     As  the  charcoal  was  consumed  they  added  more 

through  the  top  of  the  furnace,  and   kept    the    blast    going 

without  cessation.     Branches  of  trees  were  brought  to  break 

down  the  upper  part  of  the  furnace  after  the  ore  was  melted, 

and  the  pit  was  covered  over  with  green  branches  and  grass  to 

extinguish  the  fire  and  to  cool  the  metal,  which  was  left  until 

the  following  morning.     The  next  day  the  smelted  iron  was 

dug  from  the  pit,  small  fires  were  made,  and  the  metal  was 

heated  and  cut  up  into  pieces  small  enough  to  be  used  for  the 

purpose  of  making  hoes  or  spears.    If  the  smiths  required  more 

iron,  they  had  to  make  a  new  furnace  and  to  repeat  the  process 

described.       The  ordinary  fire    for  a  smith  was   made  in  a 

shallow  pit   in  the  earth,  the  nozzle  of  the  blast-pipe   being 

at  the  bottom  of  the  pit,  and  the  bellows   being  so   placed 

that    their   two    nozzles    entered    the     blast-pipe    and    gave 

a  continuous   blast.     The   anvil  was  a  large   stone,  and   the 

hammers  were  large  pieces  of  iron  which  were  rounded  and 

thicker  at  the  end  used  to  strike  the  metal  than  at  the  end  held 

in  the  hand.      Green-wood  split  or  tied  round  the  metal  was 

used  to  hold  the  iron  while  working  it.     The  prong  of  a  spear 

blade  was  first  made  and   driven  into   a  piece  of   wood   to 

enable  the  smith  to  work  the  blade.      During  the  time  of 

smelting  the  workmen  remained  away  from  their  wives  and 

had  no  intercourse  with  them,  they  were  not  allowed  to  eat 

with  anyone,  nor   to  come  into  contact  with  anyone  beyond 

those  with  whom  they  were  working.    Their  food  was  brought 

to  them  by  their  wives  or  children  during  this  time,  and  was 

placed  near  their  temporary  huts.     When  the  son  of  a  smith 


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382  THE   BAGANDA  chap. 

began  to  imitate  his  father's  work,  the  latter  gave  him  a 
piece  of  metal  to  work  on  ;  after  the  son  had  fashioned  this 
into  something  like  an  implement,  it  was  given  to  his  mother, 
who  stored  it  up,  and  the  father  jumped  over  her  "  to  confirm 
the  boy  in  his  work."  When  the  smelting  was  finished,  the 
iron  was  bought  by  the  villagers  or  by  other  smiths  who  were 
not  able  to  smelt,  but  were  willing  to  pay  a  good  price  for  the 
rough  metal.  Rough  iron  was  worked  and  reworked  and 
finally  made  into  hoes,  knives,  spears,  needles,  fish-hooks,  bells, 
and  axes.  These  were  the  implements  which  smiths  were 
expected  to  be  able  to  make  for  the  public.     The  King  had 


FIG.  63. — BAGANDA  DOG  AND  COW  BELLS. 

his  own  smiths,  who  made  the  implements  required  for  the 
royal  household,  and  each  important  chief  had  his  own  smiths 
upon  his  estate.  These  smiths  worked  for  the  poorer  people, 
and  sold  their  wares  in  the  market-places,  in  addition  to  what 
they  did  for  their  masters.  Smiths  used  small  grass  huts  as 
smithies,  high  enough  for  a  man  to  stand  upright  in  the 
middle  of  them  ;  these  smithies  were  only  closed  in  on 
the  two  sides  on  which  the  prevailing  winds  blew.  The 
smith  always  sat  or  squatted  to  do  his  work ;  he  had  an 
assistant  to  blow  the  bellows  and  keep  his  fire  going.  These 
smiths  also  learned  to  work  copper  and  brass  wire,  and  to 
make    the   armlets    and   bracelets    so   common    among   the 


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XI  INDUSTRIES  383 

Baganda  people  ;  some  of  them  also  learned  to  decorate 
knives  and  spears  rudely  for  the  King  and  the  chiefs. 
They  punched  holes  through  the  blades  and  riveted  either 
copper  or  brass  into  the  holes  ;  they  engraved  rough  patterns 
on  some  of  the  knives ;  or  they  ground  one  part  bright, 
leaving  the  other  parts  dull.  All  the  knives,  axes,  and  bill- 
hooks were  made  on  common  patterns.  Copper  and  brass 
were  imported,  and  were  worked  up  again  by  the  smiths  into 
wire  bracelets  or  the  heavier  kinds  of  bracelets ;  the  latter 
were  made  by  flattening  out  the  metal  to  a  sheet,  and  then 
bending  it  over  to  form  a  tube,  with  the  joint  on  the  outside. 
Bells  were  made  to  be  tied  on  dogs  when  hunting ;  another 
pattern  was  made  for  the  necks  of  cows,  and  a  third  pattern 
for  children's  legs.  The  art  of  tempering  metal  was  quite 
unknown  to  the  smiths.  Grinding  was  done  on  a  rough 
stone  or  on  a  rock,  but  boards,  on  which  fine  grit  or  powdered 
stone  was  sprinkled,  were  used  for  the  purpose  of  sharpening 
small  knives  and  razors.  The  people  were  expert  barbers 
owing  to  the  custom  of  shaving  the  head  and  every  part  of 
the  body,  whenever  taboo  demanded  the?ir  purification. 

The  Lake  Victoria  Nyanza  (or  as  the  Baganda  call  it,  the  C^im:^ 
Nyansa,  that  is  the  sea)  has,  since  the  reign  of  Kintu,  been  of  *i«~i;jg^ 
the  utmost  importance  to  the  nation,  firstly  as  a  water-way  for 
their  own  use,  and  secondly  as  a  barrier  against  the  nations  on 
the, east  and  south  sides  of  the  lake.  It  is  also  invaluable  as 
a  source  of  moisture  for  the  land,  though  the  people  have 
never  understood  its  value  in  this  respect.  There  is  no  doubt 
that  the  frequent  rain,  which  falls  almost  weekly  in  Uganda, 
while  other  countries  are  parched  with  drought  in  the  dry 
season,  is  due  to  the  moisture  collected  from  this  vast 
expanse  of  water  ;  and  the  prevailing  winds  cause  the  showers 
to  fall  upon  Uganda  and  seldom  in  other  places.  From 
tradition  we  learn  that  the  principal  canoe-builders  came  to 
King  Kintu  from  the  north  of  the  lake,  that  the  Lung-fish 
Clan  from  that  time  onwards  have  been  the  chief  canoe-men, 
and  that  one  of  their  number  has  held  the  office  of  admiral 
(Gabunga).  Many  of  the  islands,  with  their  numerous  popu- 
lation, became  subjects  of  the  kings  of  Uganda,  and  were 
reckoned  as  part  of  the  nation,  though  there  has  always  been 


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384  THE   BAGANDA  chap. 

a  marked  line  of  separation  between  the  Baganda  and  the 
Basese,  as  the  people  of  the  islands  are  called.  No  one  has 
studied  the  marked  differences  between  these  peoples,  so  far 
as  I  am  aware  ;  and  it  is  impossible  to  do  so  now,  owing  to 
the  barrier  raised  by  the  terrible  disease,  sleeping  sickness, 
which  has  been  so  prevalent  on  the  islands  and  along  the 
shores  of  the  lake.  Prior  to  the  outbreak  of  this  scourge,  the 
islands  were  thickly  populated,  and  they  formed  a  source  of 
revenue  to  the  King,  both  by  the  fish  which  they  supplied,  and 


FIG.    64.  —  BAGANDA     CANOE. 

by  the  yearly  tribute  which  they  paid.  As  canoes  \vere  the 
principal  means  used  for  carrying  on  commerce  with  the 
nations  to  the  south  of  the  N^/an^q^and  also  for  connecting 
the  main  road  from  the  east  coast  with  the  capital  of  Uganda, 
the  Basese^ were  of  great  importance  to  the  country  ;  and  it 
was  through  their  means  that  the  Baganda  influence  had 
become  so  extended  at  the  time  when  Arab  traders  first, 
discovejgd  the  lake.  The  number  of  canoes  kept  on  the 
shores  of  the  mainland,  together  with  those  on  the  islands, 
was  very  great,  and  a  fleet  of  a  hundred  strong  could  easily 
be  collected  in  two  or  three  days.     Each  chief  on  the  islands 


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XI 


INDUSTRIES 


3^5 


had  to  maintain  a  number  of  canoes  ready  for  state-service, 
and  he  was  liable  to  punishment  if  they  were  not  kept  in 
serviceable  condition.  Most  of  the  men  on  the  lake  shore, 
as  well  as  those  on  the  islands,  were  skilled  in  the  art  of 
canoe-building,  so  that  they  were  able  on  a  journey  to 
repair  their  canoes,  if  one  of  them  met  with  an  accident  or 
leaked  badly.  There  were,  however,  special  men  in  each 
district  responsible  for  the  condition  of  all  the  large  canoes, 
and  these  men  made  canoe-building  a  speciality.  The  trees 
usually  selected  were  of  the  kind  which  the  Baganda  call 


FIG.    65.— BAGANDA    "  DUG-OUT  "    CANOES. 

mivule,  a  wood  not  unlike  mahogany  in  appearance,  which 
hardens  in  the  water  and  becomes  then  unworkable,  but 
which  before  being  placed  in  water  is  fairly  soft  and  easily 
cut.  On  the  lake  there  were  two  kinds  of  canoes  used,  the 
common  "'  dug-out,''  and  the  canoe  more  especially  known  as 
the  "Uganda  canoe,"  which  was  a  well  constructed  vessel. 
The  "dug-out"  served  as  a  ferry-boat  to  cross  the  arms 
of  the  lake,  where  they  ran  far  inland  and  the  people  desired 
a  short  route  to  the  other  side  ;  they  were  also  used  in  some 
parts  by  the  fishermen  for  fishing  in  shallow  water,  and  again 
they  were  used  on  some   of  the  rivers,  and  were  the  only 

C  C 


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386 


THE   BAGANDA 


CHAP. 


Building 
a  "dug- 
out" 
canoe. 


Building 
a  large 
canoe. 


canoes  that  plied  upon  the  smaller  lake  Wamala  in  the  Singo 
district. 

When    a    man   wished    to    cut    a    tree,  either  for  building 
a  "dug-out,"  or  for  making   boards    for  the    better   kind    of 
canoe,  he  asked  the  medicine-man  near  at  hand  to   consult 
the  oracle  and    to    tell    him    whether  he    might    venture   to 
fell  the  tree.     There  was  no  question  of  timber-rights,  or  of 
ownership  over  the  forest,  for  all  timber  was  public  property  ; 
but  most  people  held  the  belief  that  the  trees  were  possessed 
by  spirits,  and  that  the  spirits  needed  to  be  propitiated  by  an 
offering  of  a  goat  or  of  a  fowl,  with  some  beer  and  possibly  a 
few  cowry-shells.     The  cowry-shells  were  tied  round  the  trunk 
of  the  tree,  the  beer  was  poured  out  at  the  roots  of  it,  and  the 
animal,  if  it  was  killed,  was   killed  in   such  a   manner  that 
the  blood  ran  to  the  roots  ;  the  meat  was  then  cooked  and 
eaten  by  the  man  who   made  the  offering,  seated  near  the 
tree.     In  some  instances  the  goat  was  kept  alive,  and  allowed 
to  roam  about  at  will  in  the  garden  in  which  the  tree  grew. 
Timber  was  never  left  to  season  ;  it  was  used  immediately 
after  it  was  cut.     If  the  canoe  required  was  a  "dug-out,"  the 
workmen  cut  a  log  of  the  necessary  length,  and  commenced 
to  fashion  it  on  the  outside  and  at  the  ends  ;  the  upper  part 
was  next  adzed  flat,  and  the  tree  was  hollowed  out.    With  the 
few  tools  which  they  possessed,  the  hollowing  process  was  a 
difficult  task  ;  accordingly  the  men  often  used  fire  to  burn  and 
char  the  wood,  so  as  to  save  themselves  trouble  in  cutting  it. 
Some  of  the  "dug-out"  canoes  were  twenty  feet  long  and 
four  feet  wide,  and  were  flat  inside  at  the  bottom,  so  that 
cattle  could  stand  in  them,  to  be  ferried  over  the  arms  of  the 
lake  or  over  the  rivers.     There  were  no  seats  in  them,  but 
holes  were  cut  through  the  upper  part  of  the  sides  to  which 
the  animals  were  tied,  to  prevent  them  from  jumping  out. 

In  the  construction  of  a  large  canoe  the  first  step  was 
to  fashion  the  keel  ;  a  tree  from  fifty  to  sixty  feet  long  was 
required  for  this  purpose.  The  keel  extended  four  or  five  feet 
beyond  the  canoe  to  be  used  as  a  ram  in  warfare;  it  was  rounded 
on  the  under  side,  and  was  wider  and  thicker  in  the  middle 
than  at  either  end.  In  the  middle  it  was  about  a  foot  wide 
and  ten  inches  deep,  it  was  slightly  hollowed  on  the  upper 


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XI 


INDUSTRIES 


387 


side,  and  the  edges  were  bevelled  for  the  whole  length,  to 
permit  the  side  timbers  to  sit  neatly  without  protruding.  The 
ram  was  rounded,  and  it  tapered  to  a  point ;  the  upper  side 
was  slightly  flattened,  to  support  a  raised  prow,  which  stood 
up  at  right-angles  to  the  keel,  and  which  was,  under  ordinary 
circumstances,  crowned  with  a  tuft  of  parrot-tail  feathers 
between  a  pair  of  antelope  horns.  When  the  keel  was  finished, 
boards  for  the  sides  were  made,  and  special  timbers  to  form 
stretchers  which  were  the  seats.     One  tree  was  required  for  the 


FIG.  65. — BAGANDA  CANOES  ON  LAKE  SHORE. 

keel,  and  two  or  more  for  the  side-boards  ;  only  three  boards 
could  be  got  from  a  good-sized  tree.  The  method  of  cutting  the 
boards  was  to  adze  the  upper  side  of  the  felled  tree,  so  as  to 
obtain  a  fairly  flat  surface,  and  to  chip  out  grooves  some  three 
inches  wide,  on  either  side  of  the  piece  which  they  wished  to 
have  as  a  board  ;  it  was  thus  necessary  to  cut  a  tree  two  feet 
in  diameter,  in  order  to  obtain  three  good  boards,  an  inch  thick 
when  finished.  The  waste  of  wood  was  very  great,  and  the 
labour  involved  was  enormous.  The  men,  however,  stuck  to 
their  task,  and  day  after  day  they  cut  the  wood  away,  till 

C  C  2 


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388  THE   BAGANDA  CHAP. 

gradually  they  worked  their  grooves  to  the  centre  of  the  tree; 
the  latter  was  then  turned  over,  and  the  workmen  began  to 
work  the  other  side  and  worked  down  to  the  grooves  they  had 
already  cut.  After  the  boards  had  been  cut  out  roughly,  they 
had  to  undergo  considerable  trimming  and  smoothing  with 
small  adzes,  which  were  the  only  tools  employed  in  preparing 
the  boards  for  use.  While  they  were  making  the  canoe,  the 
workmen  had  to  refrain  from  all  sexual  intercourse,  but  after 
the  boards  had  been  cut,  and  carried  to  the  lake,  and  placed 
in  the  water,  they  were  allowed  to  return  to  their  normal  life. 
While  the  boards  and  the  keel  were  standing  in  the  water,  the 
canoe  builders  went  to  find  the  creeper  which  was  used  for 
stitching  the  boards  together.  No  nail,  nor  iron  of  any  sort, 
was  used  in  building  canoes  ;  but  the  sides  were  stitched  on 
to  the  keel  with  creepers,  and  the  boards  were  made  to  fit  on 
one  another  edge  to  edge  and  stitched  together ;  holes 
were  bored  through  the  boards  half  an  inch  apart,  with 
a  heated  iron  like  a  bradawl,  and  corresponding  holes  were 
made  in  the  keel  where  the  boards  were  fitted  on  it.  The 
creeper  was  moistened,  so  that  it  was  pliable,  and  did  not 
break  when  pulled  through  the  holes.  The  boards  at  the 
bows  had  bevelled  ends,  so  that  where  they  met  they  formed 
a  sharp  angle;  they  were  stitched  together  in  position.  Along 
the  sides,  under  the  stitches,  and  covering  the  joints  of  the 
boards,  narrow  strips  of  wood  were  put,  both  inside  and  out- 
side the  canoe  ;  these  strips  were  rounded  on  the  outside,  and 
the  stitches  were  carried  through  the  boards  over  them.  If 
the  boards  were  too  short  to  extend  the  whole  length  of  the 
canoe,  they  were  spliced  and  stitched  together.  When  the 
stitching  was  finished,  the  men  wound  round  each  stitch  a 
fine  wire-like  creeper,  to  protect  it  against  being  rubbed  or 
broken,  when  the  canoe  was  in  use.  After  the  first  row  of 
boards  had  been  attached  to  the  keel,  stretchers  were  inserted, 
about  two  feet  apart,  which  kept  the  sides  from  collapsing  and 
strengthened  the  canoe.  The  stretchers  consisted  of  pieces  of 
wood  four  inches  thick  by  three  inches  deep  and  as  long  as 
the  canoe  was  wide ;  a  groove  was  cut  round  each  piece  near 
the  end,  to  fit  upon  the  side  board  of  the  canoe.  At  the  bows 
and  the  stern  pieces  of  wood  with  grooves  in  them  were  made 


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XI  INDUSTRIES  389 

to  fit  on  to  the  ends  of  the  boards  to  protect  them,  and  also  to 
make  the  craft  water-tight.  No  attempt  was  ever  made  to 
build  decks,  or  to  apply  masts  or  sails  to  the  canoes  ;  the 
bottom  had  a  layer  of  sticks,  which  were  cut  a  certain  length 
and  were  lashed  together  to  form  a  floor,  and  to  allow  any 
water  which  leaked  into  the  canoe  to  run  to  the  centre,  where 
a  paddler  sat  who  baled  it  out  with  a  shallow  wooden  dish. 
The  stitchings  and  seams  of  the  canoe  were  caulked  with 
tow  made  from  tree  fibre  and  rammed  down  with  a  knife. 
The  paddles  were  carved  out  of  a  light  wood,  the  blade  being 
heart-shaped,  and  the  handle  coming  out  of  the  base  of  the 
blade  ;  the  blade  was  ten  inches  long  and  five  inches  wide,  the 
handle  two  feet  six  inches  long.  There  were  no  rowlocks 
of  any  kind.  The  boatmen  merely  spooned  the  water,  and  so 
pulled  the  canoe  along,  until  at  the  end  of  the  stroke  they 
gave  a  sharp  jerk  with  the  paddle.  A  man  in  the  stern  sat 
and  guided  the  canoe  by  paddling  first  on  one  side  and  then 
on  the  other,  or  by  holding  the  paddle  in  the  water  at  a  certain 
angle  to  the  canoe,  and  thus  turning  it  as  he  wished.  The 
various  parts  of  the  canoe  were  named  as  follows  : — 

The  keel  was  termed  the  Mugongo,  that  is,  the  back. 

The  sides,  Mabasi,  or  Mabega. 

The  top  sides,  or  strips,  Mpcro. 

The  stitching,  which  joined  the  boards  together,  Kivula. 

The  ram,  or  protruding  keel,  Lidimi. 

The  extreme  point  of  the  bows,  Kiyenda. 

The  stitching  in  the  bows  and  the  stern,  Mufumo. 

The  pointed  horns  which  ran  through  the  bows,  Igani. 

The  inside  bottom  of  the  canoe  at  the  bows,  Ibanga. 

The  first  stretcher,  or  seat,  Mulambi. 

The  part  from  the  centre  of  the  canoe  to  the  bows,  Mvtwe 
(the  head). 

The  centre,  where  the  man  sat  to  bale  the  water,  Kiwu. 

The  part  from  the  centre  to  the  stern,  Bulumba. 

The  end  seat  where  the  steersman  sat,  Kuniba. 

The  number  of  paddlers  varied  from  twenty-four  to  thirty,  Paddlers 
according  to  the  size  of  the  canoe.     In  the  bows  the  last  ^^^^^^^ 
stretcher  but  one  was  carried  through  the  sides  of  the  canoe  carried  by 
some  eighteen  inches  on  each  side,  and  pointed  at  the  ends  ^  '^^"°^- 


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390 


THE   BAGANDA  chap. 


like  a  horn  ;  these  ends  were  used  for  drawing  the  canoe 
up  to  the  land.  On  a  well-finished  canoe  there  was  a  cord 
running  from  the  bows  of  the  canoe  to  the  extended  bow 
on  the  raised  end  of  the  ram ;  this  cord  was  decorated 
with  a  fringe  of  shredded  papyrus,  which  waved  about 
as  the  canoe  was  in  motion.  The  outside  of  the  canoe 
was  painted  with  a  kind  of  red  clay,  which  was  found  in  the 
surface-soil  in  places  where  there  was  iron  formation.  When 
mixed  with  oil,  or  with  beer,  the  clay  became  hard  like  paint; 
it  did  not  wash  off,  and  it  also  stopped  any  small  flaws  in  the 
joints  of  the  boards,  and  thus  helped  to  make  the  canoe  water- 
tight. A  good  canoe  drew  very  little  water,  and  carried 
twelve  or  fourteen  loads  of  eighty  pounds'  weight  each,  in 
addition  to  its  full  crew.  When  the  lake  was  rough,  the 
paddlers  did  not  keep  the  canoe  with  its  head  to  the  waves, 
but  ran  in  the  trough  of  the  sea,  because  they  said  that  other- 
wise the  keel  would  break  owing  to  its  great  length.  A  storm 
was  indeed  a  risky  and  unpleasant  experience,  because  canoes 
were  often  swamped  by  the  waves  breaking  over  them,  and 
continuous  b? ling-out  became  necessary.  The  sailors  made 
for  the  shore,  whenever  they  saw  a  storm  coming  ;  for  they 
were  afraid  that  otherwise  they  might  lose  their  canoe,  as  well 
as  risk  their  lives. 
Ceremony  When  a  canoe  was  ready  for  launching,  the  owner 
laun-hing  brought  a  goat,  or  if  he  could  not  afford  a  goat,  a  fowl  ; 
a  canoe,  a  hut  was  built  as  a  shrine  for  the  spirit  of  the  canoe, 
and  the  animal  was  killed  over  the  canoe,  so  that  some 
of  the  blood  ran  into  it  ;  beer  was  added  to  the  blood,  and 
the  rest  of  the  blood  and  beer  was  poured  out  by  the 
side  of  the  shrine,  while  a  barkcloth  was  laid  inside  for  the 
spirit's  use.  The  builders  ate  the  meat  of  the  animal  and 
drank  beer  near  the  shrine,  and  afterwards  they  tested  the 
canoe  to  see  if  it  balanced,  and  if  it  rode  the  waves  well.  If 
the  canoe  was  to  be  used  for  fishing,  the  fisherman  killed  one 
of  the  first  fish  caught,  and  let  the  blood  run  into  the  canoe, 
to  consecrate  it  for  the  work.  A  little  cooked  food,  together 
with  some  uncooked  plantains,  was  often  placed  in  a  new 
cance,  when  it  was  about  to  be  launched.  When  the  trial  trip 
was  over,  the  canoe  was  taken  to  another  spot ;  it  was  not 


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XI  INDUSTRIES 


391 


beached  where  it  had  been  launched.  Before  taking  a  journey, 
the  paddlers  went  to  one  of  Mukasa's  shrines  to  seek  his 
blessing.  No  compass  was  used  to  guide  the  crew,  but  they 
made  their  way  by  keeping  the  land  in  sight ;  they  never 
attempted  to  cross  the  wider  parts  of  the  lake,  but  skirted  the 
shores,  or  passed  from  island  to  island.  They  travelled  from 
four  to  five  miles  an  hour,  and  maintained  the  pace  for  ten  or 
twelve  hours  at  a  time  when  necessary.  The  sailors  carried 
food  and  a  lighted  barkcloth  fuse,  and  an  old  cooking-pot  in 
which  to  make  their  fire,  when  they  were  going  a  long  journey. 
When  paddling,  the  men  stripped  off  all  clothing,  except  a 
band  of  barkcloth  which  passed  between  their  legs  and  was 
fastened  to  a  string  waist-band.  Women  sometimes  took 
their  places  in  a  canoe  as  paddlers,  when  there  was  a  shortage 
of  men,  and  they  kept  pace  with  the  men  in  paddling.  In 
times  of  war  canoes  were  employed  for  the  transport  of  troops. 
Canoes,  when  not  in  use,  were  hidden  away  among  the 
papyrus  along  the  shores  of  the  lake  ;  and  sometimes  they 
were  sunk  by  being  filled  with  water,  and  having  a  few  large 
stones  placed  in  them.  Floats  with  strong  cords  were 
attached  to  these  sunken  canoes,  so  that  the  latter  could  be 
raised  again  by  being  dragged  into  shallow  water. 

Sometimes    rafts    were    made    of  palm    leaf-stems   lashed  Rafts. 
together,  the  second  layer  being  placed  the  reverse  way  to  the 
first,  and  lashed  to  the  lower  layer.     Such  rafts  were  used  for 
fishing,  and  for  laying  the  nets  or  traps  close  to  the  land. 

Fishing  was  an  important  industry,  which  employed  Fishing 
hundreds  of  people  who  dwelt  along  the  shores  of  the  lake, 
as  well  as  the  inhabitants  of  the  thickly  populated  islands. 
Fish,  both  from  the  lake  and  from  the  rivers,  formed  one 
of  the  principal  articles  of  diet  among  the  poorer  people, 
while  among  the  wealthy  a  week  seldom  passed  without  fish 
appearing  on  their  tables.  The  poorer  classes  had  to  buy 
their  fish  dried  from  the  markets,  or  from  men  who  hawked 
it  about  the  country,  but  the  King  and  the  chiefs  had  their 
own  private  fishermen,  whose  duty  it  was  to  supply  them  with 
fresh  fish,  in  return  for  the  land  which  they  held.  When  the 
islands  were  brought  into  subjection,  they  were  allotted  to 
different  chiefs  whose  districts  did  not  touch  the  lake  :  hence 


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392 


THE   BAGANDA 


CHAP. 


almost  every  important  chief  held  either  land  on  one  of  the 
islands,  or  land  which  bordered  upon  the  lake.  The  principal 
chiefs  on  the  islands  had  land  allotted  to  them  near  the 
capital,  so  as  to  enable  them  to  visit  the  King  and  their  over- 
chiefs  without  inconvenience.  The  people  who  lived  along 
the  shores  of  the  lake,  and  the  inhabitants  of  the  islands,  were 
fisher-folk  ;  and  the  sale  of  their  fish  brought  them  good 
profits.     Traps,  or   lines    attached    to    floats,  for   deep-water 


FIG.    67. — FISH   TRAPS. 


The  drag- 
net. 


fishing,  formed  the  most  popular  and  the  most  profitable 
method  of  fishing  ;  these  needed  only  an  occasional  visit  to 
take  out  the  spoil,  and  to  see  that  the  traps  were  in  good 
repair. 

The  drag-net  (kilagala)  was  commonly  used  along  the 
shores  and  on  the  islands ;  it  was  a  net  a  hundred  feet  long, 
made  of  stems  of  papyrus  grass  tied  together  ;  along  the  top 
of  the  net  there  were  fastened  small  basket-traps  with  wooden 
floats,  the  baskets  being  so  fixed  that  when  the  net  was  let 
down  they  were  under  water.  On  the  lower  edge  of  the 
net  plantain-leaves  were  tied,  and  at  intervals  weights  were 


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XI  INDUSTRIES  393 

attached  to  it  to  keep  it  in  position,  and  to  prevent  it  from 
rising  to  the  surface  of  the  water.  When  making  a  net,  the 
maker  had  to  refrain  from  eating  salt  and  meat ;  he  was  also 
required  to  take  his  meals  alone,  and  was  forbidden  to 
live  with  his  wife ;  these  restrictions  he  observed  until  the  first 
catch  of  fish  had  been  taken.  Before  proceeding  to  let  down 
a  new  net,  the  fisherman  made  an  offering  of  beer  to  Mukasa; 
in  return  the  priest  gave  him  some  herbs  to  smoke  over  the 
net,  some  pieces  of  wood  to  act  as  floats,  and  sometimes  even 
a  paddle  for  his  canoe ;  these  objects  were  intended  to  make 
the  fishing  successful.  The  net  was  paid  out  from  a  canoe 
as  it  was  slowly  paddled  along ;  two  men  paddled,  and  one 
stood  and  paid  out  the  net,  one  end  of  which  was  fastened 
to  a  tree  or  a  stake  on  the  shore,  while  net  was  fastened  to 
net,  according  to  the  space  which  was  to  be  enclosed.  The 
canoe  took  a  circular  course  from  its  starting-point  to  another 
point  along  the  shore  where  the  other  end  of  the  net  was 
secured.  The  owner  then  smoked  some  of  the  herbs  which 
he  had  received  from  the  priest,  puffing  the  smoke  over  the 
water  and  the  net.  The  net  was  left  in  the  water  for  several 
hours,  after  which  the  men  hauled  it  in  by  pulling  at  both 
ends  at  the  same  time.  The  net  did  not  reach  the  bottom 
when  it  was  in  deep  water,  but  after  it  had  been  brought  into 
the  shallow  part  it  did  so.  When  it  had  been  drawn  quite 
close  to  the  land,  the  men  entered  the  water,  emptied  the 
little  basket-traps  into  the  canoe,  and  also  captured  any  fish 
which  they  might  see  in  the  shallow  water.  The  net  was 
drawn  to  the  beach  and  was  spread  out  to  dry  in  the  sun, 
while  the  men  sorted  the  fish  ;  the  catch  was  not,  however, 
divided  up  until  the  owner  had  cooked  and  eaten  some  of  it, 
and  had  jumped  over  his  wife.  Some  of  the  first  catch  of  fish 
was  sent  to  the  god  Mukasa  as  an  offering  for  the  success  he 
had  given.  If  a  fisherman  neglected  to  comply  with  any 
of  the  ceremonies  described,  it  was  expected  that  his  canoe 
would  drag,  and  his  net  prove  useless. 

Durinp-  the  time  that  the  fish-traps  were  being  set  and  fishing  Cere- 

,  r    ,  ,     .  .     ,  .  ,  ,       r   1  1  •    monies 

of  any  kmd  was  bemg  earned  on,  neither  the  nsherman  nor  his  observed 
wife  and  children  were  allowed  to  eat  salt  or  meat ;  nor  were  during  the 

fishing 

they  permitted  to  bathe,  or  even  wash  their  hands  or  feet,  season. 


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394  THE    BAGANDA  CHAP 

except  in  the  lake;  the  fisherman  lived  apart  from  his  wife  as 
long  as  his  net  or  his  traps  were  in  the  water,  and  he  took  his 
meals  alone.  If  any  members  of  the  family  broke  the  taboo 
they  had  to  confess  it,  and  were  not  allowed  to  partake  of  the 
fish  caught.  If  a  man,  however,  wished  to  live  with  his  wife 
during  the  fishing-season,  he  first  drew  his  nets  out  of  the 
water,  before  he  went  home.  No  butter  or  fat  of  any  kind 
for  smearing  their  bodies  might  be  used  by  the  fisherfolk  during 
the  fishing  season.  If  a  net  needed  repairing,  the  owner 
separated  himself  from  everyone  else,  sought  out  a  secluded 
spot,  where  he  could  lay  down  the  net  and  repair  it,  without 
coming  into  contact  with  other  people  (for  the  net  might  not 
be  touched  by  anyone  else),  and  lived  alone  for  three  days 
after  the  net  was  mended.  Sometimes,  after  making  a  new 
net,  a  man  lived  apart  from  his  family  and  friends  for  eight 
days,  taking  his  meals  alone,  until  he  had  caught  the  first  lot 
of  fish  with  the  net,  and  had  jumped  over  his  wife.  During 
the  actual  fishing  time,  the  fisherman,  when  in  the  canoe,  was 
not  allowed  to  relieve  nature,  without  first  splashing  some 
water  out  of  the  canoe  on  either  side.  No  one  was  allowed 
to  say  that  he  was  going  to  fish  ;  nor  were  children  allowed  to 
say  that  they  had  eaten  fish  ;  if  they  said  so,  the  parents  were 
fined  two  gourds  of  beer  and  a  bunch  of  sweet  plantains.  If 
one  of  the  men,  when  drawing  in  the  net,  failed  to  do  his 
share  of  work,  he  was  fined  a  bunch  of  sweet  plantains.  A 
special  pot  was  kept  in  every  fishing-canoe,  in  which  the  herbs, 
given  by  the  priest  of  Mukasa,  were  placed  ;  they  were 
smoked  over  the  net,  or  were  thrown  into  the  lake,  to  cause 
the  fish  to  enter  the  nets.  If  the  pot  was  removed  the  owner 
of  the  canoe  became  very  angry  with  the  person  who  had 
moved  it,  and  ordered  him  to  replace  it  at  once.  After  it  had 
been  replaced,  the  owner  said  to  the  spirit  of  the  canoe  :  "  Sir, 
I  am  sorry,  I  do  not  know  how  the  mistake  was  made."  He 
also  made  an  offering  to  the  spirit,  to  avert  any  harm  which 
might  possibly  arise  from  the  offence.  The  owner  of  a  canoe, 
after  a  good  haul  of  fish,  would  make  an  offering  to  the 
spirit  at  the  pot. 
The  fish-  l"he  Mugonja  was  a  line  used  in  shallow  water ;  it  was 
MuwHja    twenty  feet  long,  and  had  large  hooks  fastened  upon  it,  hang- 


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XI  INDUSTRIES  395 

ing  from  shorter  lines  and  baited  with  fish.  No  rod  was  used, 
but  the  line  was  let  down  into  the  water,  and  stout  floats 
attached  to  it  kept  it  from  sinking  ;  it  floated  near  the  surface, 
and  the  short  lines  from  it  hung  down  at  intervals.  The  fisher- 
man bought  the  cord  for  making  his  lines  from  a  rope-maker ; 
it  was  made  of  fibre  from  the  aloe,  or  from  other  fibrous  plants 
which  grew  along  the  shores  of  the  lake  or  on  the  islands.  The 
main  line  was  made  to  the  length  required  ;  short  lines  of 
finer  cord,  two  feet  in  length,  were  spliced  to  it  every  few  feet, 
and  the  iron  hooks  made  by  the  smith  were  attached  to  these 
short  lines  ;  the  hooks  had  no  barbs,  but  they  were  simply 
bent  and  sharpened,  and  had  an  eye  to  fasten  them  to  the  line. 
While  the  line  was  being  made,  the  maker  observed  the 
separation-customs,  and  also  refrained  from  eating  meat  or 
salt  and  from  washing  ;  when  the  line  was  completed,  he  rolled 
it  up,  and  put  a  few  coffee-berries  or  some  boiled  potatoes  into 
the  roll,  which  he  thought  made  it  strong  and  durable  ;  he 
also  collected  any  bits  of  string  which  he  might  have  cut  and 
dropped,  when  making  the  line;  these  were  done  up  in  the 
roll,  so  that  when  he  went  to  fish,  and  paid  out  the  line, 
they  fell  into  the  water.  Before  laying  his  line  the  owner 
would  go  to  Mukasa's  temple,  and  present  the  god  with  an 
offering  of  beer,  obtaining  in  return  the  god's  blessing  through 
the  priest ;  the  priest  also  gave  him  a  piece  of  iron,  or  a  piece 
of  wood  to  attach  to  the  line  ;  for  bait  he  used  small  fish,  and 
he  paid  out  the  line  from  a  canoe  in  deep  water.  The  first 
fish  taken  were  treated  ceremonially  :  some  the  fisherman  took 
to  the  god  Mukasa  ;  the  remainder  his  wife  cooked,  and  he 
and  she  both  partook  of  them,  and  he  afterwards  jumped  over 
her.  The  fish  caught  afterwards  were  distributed  between  the 
chief,  the  fisherman,  and  his  friends.  When  a  fisherman's  wife 
was  pregnant,  he  presented  her  with  a  basket  of  small  fish, 
which  she  might  either  eat  herself,  or  give  to  her  friends. 
When  a  fisherman  was  unsuccessful  in  his  fishing,  he  inquired 
the  cause  of  the  priest.  The  priest  asked  him  whether  he  had 
met  anyone  on  the  road,  as  he  went  to  fish,  and  what  had 
been  said,  as  this  might  possibly  be  the  cause  of  his  failure  ; 
he  might  possibly  have  told  a  lie,  and  so  have  incurred  the 
displeasure  of  Mukasa  ;  but  whatever  wrong  he  had  done  he 


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396  THE   BAGANDA  CHAP. 

was  to  go  to  the  injured  person  to  confess  his  fault,  and  after- 
wards to  take  an  offering  to  the  god  and  obtain  his  pardon. 
The  spot  where  the  Miigonja  hnes  were  laid,  was  marked 
either  by  floats  or  by  objects  on  the  shore  in  line  with  them. 
When  a  fisherman  had  set  his  traps  or  lines,  he  was  free  to 
return  home  and  rest,  or  to  take  his  rod  and  line,  and  go  to 
some  place  where  he  wished  to  fish  for  the  small  fish  which 
were  used  as  bait ;  there  were  no  taboos  on  the  rod  and  line. 
Fish  traps,  The  Buligo  were  traps,  which  were  built  along  the  shore,  so 
Buligo.  ^^^  j.j^^  j^gj^  might  swim  into  them  at  the  breeding  season,  or 
in  places  where  rivers  overflowed  their  banks  during  the  rains, 
and  where  fish  were  found  upon  the  flooded  lands.  The  traps 
were  made  by  driving  stout  stakes  into  the  ground  at  intervals, 
and  building  up  reed-walls  from  the  bottom,  high  enough  to 
prevent  the  fish  from  jumping  over  them  ;  the  walls  were 
secured  to  the  stakes,  and  entrances  were  left  with  narrow 
winding  passages  leading  well  into  the  enclosures  ;  inside  the 
outer  enclosure  there  were  again  other  smaller  enclosed  spaces 
with  similar  winding  passages  leading  into  them.  The  traps 
thus  consisted  of  a  number  of  fenced  enclosures,  one  inside 
the  other,  easy  to  enter,  but  difficult  to  leave.  The  outer 
enclosure  was  often  a  quarter  of  a  mile  long.  During  the  time 
that  the  traps  were  being  made  or  repaired,  the  fishermen 
observed  the  taboos  mentioned  above,  that  is,  they  kept  apart 
from  their  wives,  abstained  from  salt  and  meat,  and  so  forth 
They  made  their  offering  to  Mukasa,  when  the  trap  was  ready 
for  use,  and  obtained  "  medicine  "  from  him  to  secure  success. 
Fish  The  Mwezi  wa  Magala  were  large  cone-shaped  basket-traps, 

tra's^'"  ^'^'^  ^  large  spherical  bowl,  but  having  a  neck  into  which  fitted 
Mwezi  wa  a  mouth-piece  shaped  like  a  funnel,  the  narrow  part  being 
Magala  j^side  the  bowl ;  the  fish  entered  the  small  opening  which 
admitted  them  to  the  middle  of  the  basket-trap,  and  they  were 
unable  to  find  their  way  out  again.  Two  or  more  of  these  traps, 
weighted  with  stones,  were  attached  to  a  long  line,  and  the 
end  of  the  line  had  a  good  float,  which  marked  the  place 
where  the  traps  were,  and  also  kept  the  latter  from  sinking 
too  deep.  These  traps  were  used  in  deep  water,  and  were  let 
down  from  canoes ;  the  fishermen  visited  them  daily  to 
examine  them.     If  a  fisherman,  when  going  to  or  from  the 


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XI  INDUSTRIES  397 

traps,  struck  his  foot  against  a  stone,  or  any  other  object,  he 
took  this  object,  and  placed  it  in  his  trap,  or  on  his  line,  so  as 
to  cause  the  fish  to  be  entrapped.  So,  too,  if  any  seeds  or 
other  objects  adhered  to  his  clothing,  he  placed  them  in  his 
trap,  to  cause  the  fish  likewise  to  stick  fast  and  to  be  caught. 
Some  fish-traps  were  dedicated  to  Mukasa,  and  were  marked 
by  difTerent  kinds  of  cords  ;  all  the  fish  caught  in  them  were 
set  aside  for  the  temple.  In  every  knot  on  the  long  lines  some 
kind  of  food  was  inserted,  with  the  purpose  of  making  it 
strong  and  preventing  it  from  coming  undone.  In  some  of 
the  lines  knots  of  large  size  were  tied,  because  the  fisher- 
man's wife  had  accidentally  stepped  over  the  line,  while  her 
husband  was  at  work  upon  it,  and  he  had  consequently  to 
make  some  offering,  in  order  to  undo  the  mischief ;  the  offer- 
ing was  tied  into  the  knot. 

The  small  traps  Kigoja  were  also  basket-traps,  but  were  Small  fish 
used  in  shallow  water,  to  catch  the  small  fish  (nkeje)  which  J'^^'^^^'" 
were  about  the  size  of  a  sardine.  These  traps  were  tied  Kigoja. 
together  in  pairs  by  a  cord  three  or  four  feet  long ;  the 
baskets  were  weighted,  and  each  of  them  had  a  cord  attached 
to  a  float,  to  mark  the  place  where  it  was.  The  baskets  were 
similar  to  the  large  basket-traps  which  have  been  described  ; 
they  were  baited  with  small  flies  which  are  common  on  the 
lake  shore.  It  was  necessary  to  visit  the  traps  frequently, 
because  the  small  fish  abound  at  certain  seasons  of  the  year 
and  the  traps  would  soon  be  filled.  The  small  fish  were  much 
esteemed  ;  the  fishermen  smoked  them  over  wood-fires  made 
with  a  special  kind  of  wood,  which  gave  them  a  flavour  which 
the  people  liked.  If  a  knot  in  a  line  came  undone  during  the 
fishing,  and  the  fish  were  lost,  the  person  who  had  tied  the 
knot  was  fined  a  bunch  of  plantains.  None  of  the  first  three 
catches  of  fish  from  these  traps  ever  went  outside  the  fishing 
community. 

The  Mulobi  was  a   line,  with   a  number   of  small   hooks  Fish-line, 
attached    to  it  at  short  distances.     The  hooks  were  baited  ^«''"^'- 
with  insects,  and  the  fisherman  let  the  line  down  from  his 
canoe,  and  sat,  while  the  canoe  drifted  about  near  the  shore  or 
among  the  reeds.     The  fish  caught  were  usually  of  the  small 
kind. 


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398 


THE   BAGANDA 


CHAP. 


Larger 
fish 

basket- 
trap, 
Ntumba. 


River 
fishermen. 


Spearing 
fish. 


Fishermen 
on  the 
rivers  and 
at  the  Ri- 
pon  Falls. 


The  Ntumba  was  a  large  kind  of  basket-trap  placed  along 
the  shore,  among  the  reeds  where  the  fish  came  to  breed.  The 
ordinary  taboos  were  followed  in  making  and  laying  it. 
While  a  fisherman  was  making  his  nets  or  traps,  he  was  not 
allowed  to  pass  out  of  the  house,  if  his  wife  was  sitting  in  the 
doorway,  nor  was  he  allowed  to  step  over  her  legs  or  feet.  It 
was  a  common  practice  for  the  Baganda,  when  travelling  by 
canoe,  to  rob  traps  as  they  passed  them  ;  but  tha  fishermen 
did  not  play  such  tricks  upon  one  another  ;  they  feared  the 
curses  and  imprecations  of  their  robbed  companions,  and  also 
the  wrath  of  the  god. 

The  men  who  fished  in  the  rivers  were  a  totally  different 
class  from  those  who  spent  their  lives  on  the  lake.  The 
river  fishermen  used  the  basket-traps,  which  they  fastened 
in  the  running  streams,  or  in  places  where  the  streams  had 
overflowed  the  banks  and  had  spread  over  large  tracts  of 
country.  The  men,  when  making  or  mending  their  traps, 
observed  similar  taboos  to  those  described  above,  that  is,  they 
lived  apart  from  their  wives,  ate  no  meat  or  salt,  and  avoided 
washing  themselves.  The  river  fish  were  usually  dried  and 
smoked,  and  they  were  sold  in  the  more  distant  parts  of  the 
country. 

The  fishermen  had  a  custom  of  spearing  a  species  of  mud- 
fish, which  was  very  fat  and  formed  a  favourite  dish.  The 
men  would  walk  about  among  the  reeds  along  the  shallows  of 
the  rivers,  with  spears  made  for  the  purpose,  and  would  hook 
up  the  large  mud-fish. 

Each  river  had  its  particular  deity,  who  had  to  be  propiti- 
ated, and  to  whom  a  portion  of  the  spoil  had  to  be  offered. 
The  fishermen,  when  engaged  in  fishing,  discarded  all  their 
clothing,  except  a  narrow  strip  of  barkcloth  which  passed 
between  the  legs,  and  was  fastened  to  a  string  waist-band  ; 
this  gave  them  greater  freedom  for  their  work,  and  enabled 
them  also  to  wade  about  in  the  water  without  difficulty.  They 
dried  their  fish  on  frames  of  green  wood,  under  which  they 
kindled  fires  ;  and  they  turned  the  fish,  until  it  was  quite  dry. 
Fish  were  never  salted  nor  cured  in  any  other  way  than  by 
smoking  them. 

Another  class  of  fishermen  were  those  at  the  Ripon  Falls  ; 


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XI  INDUSTRIES  399 

they  were  a  limited  number  who  Hved  in  huts  at  the 
Falls,  on  the  Uganda  side  of  the  water.  They  watched 
for  any  fish  which  was  carried  over  the  Falls,  and  was 
dashed  against  the  rocks  in  the  whirlpool,  and  they 
fished  it  out,  while  it  was  stunned  ;  they  also  had  spears 
attached  to  very  long  poles,  with  which  they  speared  some 
kinds  of  fish,  especially  a  species  of  trout  which  worked  its 
way  up  the  Falls  into  the  lake.  One  man  stood  on  the 
bank  by  the  back-water,  speared  the  fish,  and  held  it,  while 
his  companion,  armed  with  a  short  cord  to  which  a  hook  was 
attached,  went  down  the  pole,  hooked  the  fish  on  to  the  line, 
and  then  climbed  back.  It  was  a  dangerous  undertaking 
because  of  the  force  of  the  water  ;  for,  had  the  man  lost  his 
hold  of  the  pole,  the  water  would  have  washed  him  away,  and 
in  all  probability  he  would  have  been  dashed  against  the  rocks 
and  killed. 

Potters  were  a  distinct  class  of  workmen,  who  lived  with  Potters 
their  families  in  communities  apart  from  other  people.  The 
King  had  his  own  potters,  whose  duty  it  was  to  furnish  the 
store  in  the  royal  enclosure,  where  numbers  of  pots  were  kept, 
and  doled  out  by  the  store-keeper,  whenever  they  were  wanted. 
Many  of  the  chiefs  also  had  their  own  potters  ;  they  needed 
so  many  pots  that  it  was  cheaper  to  assign  lands  to  a 
potter  and  to  take  the  taxes  in  pots,  than  to  buy  them  from 
the  markets.  In  each  case,  whether  they  worked  for  the 
King  or  for  the  chief,  the  potters  received  land,  and  paid  their 
taxes  in  pots,  instead  of  having  to  find  the  animals  or  the 
cowry-shells,  with  which  the  ordinary  peasant  paid  his  rent. 
The  King's  potters  were  called  Bajona,  and  their  work  kujona. 
The  potter  found  his  clay  in  swamps,  and  carried  it  home, 
where   it   was    kept    in    pits,  to    protect    it    from    the    fierce.  < 

rays  of  the  sun  and  from  drying  winds.  When  the  clay 
was  wanted  for  use,  the  potter  took  as  much  as  he  wished 
from  the  pit,  and  puddled  it,  mixing  with  it  as  much  powdered 
stone  as  he  thought  necessary,  to  prevent  the  clay  from 
cracking  while  the  pot  was  drying.  No  potter's  wheel  was 
used,  nor  indeed  any  tool,  beyond  a  short  pointed  stick  and 
a  piece  of  gourd  which  acted  as  a  smoothing  trowel,  its 
curved  sides  being  of  value  especially  for  the  inside  of  the 


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400 


THE   BAGANDA 


CHAP. 


pot.  A  piece  of  broken  pot,  resting  on  a  pad,  was  used  by 
the  potter  as  a  base,  when  he  was  fashioning  his  pot  ;  this 
enabled  him  to  turn  about  his  pot  freely,  as  he  rounded  the 
sides.  He  rolled  out  a  piece  of  clay  into  a  long  snake-like 
roll,  several  inches  long  and  about  three-quarters  of  an  inch 
thick  ;  this  roll  he  coiled  round  and  round  in  the  broken  pot 
which  he  used  as  his  stand,  and  then  he  smoothed  it  with  his 
gourd-trowel,  and  so  he  formed  the  bottom  of  the  new  pot. 
In  like  manner  he  went  on  building  up  the  sides  with  coils 
of    clay,   smoothing    the    inside   with   one   hand,   while    he 


SAMPLES   OF   BAGANDA    POTTERY. 


supported  the  outside  with  the  other  hand  ;  next  he  took 
out  with  a  short  pointed  stick  all  traces  of  the  coil-joints  on 
the  outside.  He  worked  on,  enlarging  the  round  part  of  the 
pot,  until  he  passed  the  bulge,  when  he  narrowed  it  in 
again ;  the  pot  was  then  turned  round  and  round  so  as  to  be 
made  smooth,  and  was  patted  gently  into  shape.  The  rim 
upon  the  neck  was  also  fashioned  by  one  of  the  rolls  of  clay 
being  coiled  round  the  top,  smoothed  on  the  inside,  and  worked 
into  shape  with  the  pointed  stick,  until  the  lip  was  in  accord- 
ance with  the  potter's  taste.  The  only  method  of  decorating 
pottery  was  to  rub  over  it  short  lengths  of  grass  plaited  with 


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XI  INDUSTRIES  401 

sharp  corners,  some  plaits  being  thicker  than  others,  according 
to  the  size  of  the  pot  to  be  decorated.  The  plait  was  rolled 
over  and  over  with  the  hand  held  flat,  so  that  the  corners  of 
the  plait  made  an  impression  in  the  soft  clay.  Cooking-pots 
were  of  all  pots  the  easiest  to  make,  because  in  their  case  not 
so  much  care  was  needed  to  make  the  circle  true,  and  in 
shape  they  were  simply  like  the  lower  half  of  other  pots,  such 
as  water-pots.  Standard  sizes  were  used  in  making  pots  ;  the 
very  large  cooking-pots  were  often  three  feet  in  diameter  ;  the 
next  size  was  two  feet,  and  there  was  also  a  smaller  size,  used 
for  cooking  small  quantities  of  food.  Cooking-pots  were 
never  glazed,  nor  was  much  trouble  expended  on  them  ;  they 
were  intended  for  use  in  the  kitchen,  and  not  for  ornament. 
Upon  water-pots  more  care  was  expended  ;  the  neck  and  the 
mouth-piece  had  to  be  fashioned  with  considerable  care  ;  never- 
theless but  little  time  was  spent  in  finishing  the  outer  sides, 
since  the  pots  were  not  glazed.  The  small  pots,  called  kibya, 
which  were  used  as  drinking-pots,  or  as  receptacles  for 
vegetables  or  for  gravy,  were  better  finished.  These  pots  were 
of  the  same  shape  as  cooking-pots,  but  were  made  thinner 
and  were  better  finished,  and  the  decoration  on  the  sides  was 
done  with  great  care  ;  they  were  also  glazed.  The  milk-pots 
were  the  most  decorative  vessels,  and  the  most  difficult  to 
make ;  the  narrow  necks  cost  the  potter  much  time  and 
trouble. 

After  the  pots  had  been  fashioned  they  were  placed  in  the  Dryingand 

shade  to  dry,  lest  the  fierce  rays  of  the  sun  should  crack  them,  takmg 

.         ,  pots. 
When  they  were  fairly  dry,  those  which  were  to  be  polished 

were  brought  out,  and  rubbed  with  a  smooth  stone,  until  they 

obtained  an  even,  smooth  surface.     Several  days  were  needed 

during  the  dry  weather  before  the  pots  became  perfectly  dry 

and  ready  for  baking  ;  and  in  the  rainy  season  they  had  to  be 

kept  for  two  or  three  weeks,  before  they  were  sufficiently  dry 

for  the  fire.     A  man  could  make  two  or  three  water-pots,  or 

six  cooking-pots,  with  ease  in  one  day.     Large  quantities  of 

dry  grass  and  reeds,  sometimes  also  papyrus  stems,  and  a  good 

supply  of  wood  were  used  for  the  baking  of  pots.     A  thick 

layer  of  grass,  with  wood  upon  it,  was  laid  on  the  ground 

where  the  baking  was  to  take  place,  and  the  pots  were  placed 

D  D 


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402  THE   BAGANDA  chap. 

on  this  ;  sometimes  a  potter  would  bake  twenty  pots  at  a  time. 
The  grass  and  the  wood  were  heaped  up  over  the  pots,  the 
fire  was  lighted,  and  the  pots  were  baked,  till  they  were  red 
hot.  Potters  waited  for  the  new  moon  to  appear  before 
baking  their  pots  ;  when  it  was  some  four  days  old,  they  pre- 
pared their  fires  and  baked  the  vessels.  No  potter  would  bake 
pots  when  the  moon  was  past  the  full,  for  he  believed  that  they 
would  be  a  failure,  and  would  be  sure  to  crack  or  break  in  the 
burning,  if  he  did  so,  and  that  his  labour  accordingly  would 
go  for  nothing.  The  pots  were  left  to  cool  during  the  night ; 
early  the  next  morning  the  potter  drew  them  out  and  examined 
them  ;  those  that  were  imperfect  he  put  on  one  side  for  home 
use,  but  the  good  he  kept  for  his  master  or  for  sale.  Water-pots 
and  cooking-pots  were  ready  for  use  as  soon  as  they  had  been 
baked,  but  the  small  pots  and  milk-pots  had  still  to  be  glazed. 
Polishing  For  the  process  of  glazing  the  potter  made  a  fire,  either 
^^^.  of    dry    plantain    leaves   or    of  grass,    which    did    not    blaze 

pottery,  readily,  but  made  a  great  quantity  of  pungent  smoke  ;  the 
pots  were  then  held  on  a  stick  over  the  fire  and  smoked,  until 
they  had  a  fine  black  glaze.  They  became  quite  hot,  and  the 
juicy  smoke  penetrated  into  the  pores  of  the  clay,  and  became 
perfectly  hard,  so  that  it  could  not  be  washed  off.  The  vessels 
were  left  to  cool,  and  were  then  rubbed  with  a  piece  of  bark- 
cloth,  which  gave  them  a  fine  black  polish.  Sometimes  the 
potter  would  desire  to  add  to  his  decorations  either  red  or 
white  markings,  or  both.  If  white  was  desired,  he  procured 
a  large  snail-shell,  and  ground  it  on  a  rough  stone  to 
powder  ;  the  powder  thus  obtained  he  mixed  with  a  little 
water,  and  painted  it  on  the  indentation  lines  which  he  had 
made  on  the  pot  before  it  was  baked.  If  he  wished  to  have 
red  markings,  he  used  the  red  clay  which  was  ordinarily 
employed  for  the  painting  of  canoes,  and  rubbed  that  into  the 
indentations.  During  the  time  that  pots  were  drying,  no 
woman  was  permitted  to  touch  them  ;  men  onl)'  were  allowed 
to  carry  them  in  and  out  of  the  house  for  drying  purposes. 
The  women  were,  however,  sent  to  gather  grass  and 
firewood  for  baking  them.  Cooking-pots  were  sold  in  the 
market-places  for  cowry-shells,  or  exchanged  for  salt  or  for 
meat.     Water-pots,  when  in  use,  were  put  out  into  the  sun 


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XI  INDUSTRIES  403 

from  time  to  time,  to  dry  and  harden  them,  and  sometimes 
grass  was  burned  inside  them  to  cleanse  them.  In  making  pipe- 
heads,  especially  those  for  use  in  the  temples,  the  potter  made 
many  designs,  and  took  great  pains  with  the  work,  but  those 
made  for  peasants  were  made  with  as  little  labour  as  possible. 

The  national  clothing  was  barkcloth  ;  the  tree  from  which  the  Barkcioih 
bark  was  obtained  was  extensively  cultivated  and  was,  with  the  "^^^'"S- 
exception  of  the  plantain  tree,  the  most  valuable  of  all  trees. 
It  is  difficult  to  ascertain  exactly  how  the  people  learned  the  art 
of  making  barkcloth,  and  at  what  period  the  industry  became 
the  common  property  of  the  people.  King  Kintu  is  said  to 
have  brought  the  tree,  as  well  as  people  skilled  in  making 
barkcloth,  with  him,  but  this  does  not  agree  with  a  tradition 
that  the  people  learned  the  art  from  the  Banyoro  some 
years  later.  The  difficulty  in  the  way  of  accepting  the 
latter  tradition  is  that  the  barkcloth  tree  does  not  grow 
freely  in  Bunyoro,  and  that  the  people  there  do  not  know 
much  about  <he  making  of  the  cloth,  and  depend  upon  the 
Baganda  for  it.  Others  again  say  that  the  art  was  known 
before  Kintu's  time.  Be  this  as  it  may,  the  Baganda  have 
attained  greater  skill  in  the  art  of  making  barkcloth,  and  have 
a  larger  variety  of  barkcloth  trees  which  are  used  for  growing 
the  bark,  than  any  of  the  surrounding  nations.  King 
Semakokiro  first  forced  his  people  to  go  about  clothed  ;  prior 
to  his  reign  the  people  wore  no  clothes  but  small  skins; 
the  men  wore  them  over  the  shoulders,  and  the  women  round 
the  waist.  Semakokiro  also  ordered  the  peasants  to  plant  the 
barkcloth  trees  in  their  gardens,  and  fined  them  if  they 
neglected  to  do  so.  At  one  time  there  were  special  kinds  of 
trees  from  which  the  royal  barkcloths  were  made ;  there  were 
also  men  whose  sole  duty  it  was  to  keep  the  Court  supplied 
with  barkcloths  ;  but  the  art  of  barkcloth-making  was  common 
property,  and  the  humblest  peasant  had  his  trees,  so  that 
nothing  but  idleness  prevented  him  from  being  well-dressed. 
There  were  many  kinds  of  trees  belonging  to  the  one  family. 
The  names  of  the  chief  kinds  were : — 

I.  Namweriika,  Ntojo,  Sakakube,  Mpolembiizi,  Nanda, 
Nakaivewo,  Lwolula,  Kyetesa,  Butana,  Nalunyonge,  Nalhna, 
Bunyonyi,   Nakitembe — which  grew  in  the  Gomba  district. 

D    D    2 


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404  THE   BAGANDA  chap. 

2.  Ntawebwa,  Nainja,  Nakajwalanga,  Luj'ama,  Kyoya, 
Sekusn,  Kaliba,  Nsalala,  Nasegeya,  Nkazebuka — grown  in  the 
Mawokota  district. 

3.  Ndwagi,  Nakibira,  Lwewiinzika,  Kiriba,  Nkuti,  Nsuka, 
Nyunga,  Sekyeru — which  grew  in  the  Busiro  district. 

4.  Nkangabalu,  Kiwenvuma,  Nantabi,  Namasirye,  Bakula 
— which  grew  in  the  Kyagwe  district. 

5.  Senkizimbyeko,  Kalegeya,  Ntaivaula,  Nalugoyo,  Kyana, 
Kiriba,  Nakawambo,  Kisejere — which  grew  in  the  Bulemezi 
district. 

6.  Kampindi,  Namukago,  Nantii,  Ntagi,  Ntayungwa, 
Ntakiriri,  Nkedi,  Ndausa,  Ngwamuleva,  Kambula,  Nalongo, 
Nzoba,  Ntawatiila,  Sekizimu,  Sango,  Nakiriba,  Lwadungii, 
Kasunda,  Nserere — which  grew  in  the  Budu  district. 

7.  Njeba,  Lunywataba,  Nsinja — which  grew  in  the  Singo 
district. 

Cultivation  The  trees  would  grow  easily  ;  in  fact  a  stick  stuck  in  moist 
barkcloth  ground  seldom  failed  to  grow.  If  left,  the  trees  grew  to  an 
tree.  enormous  size,  being  often  as  much  as  forty  feet  high  ;  they 

needed,  however,  a  sheltered  place,  because  the  roots  did  not 
strike  down  deeply,  and  hence  gales  of  wind  might  uproot 
them.  The  fruit  was  not  used  by  the  people,  though  birds 
and  some  kinds  of  bats  fed  upon  it.  The  tree  was  propagated 
by  taking  branches  six  feet  long,  and  merely  planting  them  a 
few  inches  deep  into  the  ground,  round  the  plantain-groves  ; 
in  two  years  the  trees  were  grown  up,  and  in  the  third  year 
they  were  ready  to  yield  the  first  bark.  It  was  a  man's  work 
to  plant  and  cultivate  the  barkcloth  tree,  and  to  make  the 
barkcloth,  and  no  woman  cared  to  live  with  a  man  who  did 
not  provide  her  with  a  garden,  and  himself  with  some  bark- 
cloth trees  with  which  to  supply  the  family  needs.  The  wife 
fed  her  husband,  and  the  husband  clothed  his  wife  and  supplied 
her  with  her  hoe  for  gardening.  The  barkcloths  were  not  only 
used  to  wear,  but  also  as  bed-clothes  and  for  draping  the  house 
walls.  The  tree-trunk's,  when  ready  for  use,  were  eight  or  ten 
feet  high  to  the  place  where  the  branches  forked  out,  and  they 
were  six  inches  in  diameter.  An  incision  was  made  round  the 
tree-trunk  near  the  ground  and  another  near  to  where  the 
branches  forked  out,  also  a  longitudinal  incision  from  the  top  to 


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XI 


INDUSTRIES 


40s 


the  bottom,  the  cuts  being  deep  enough  to  go  through  the  bark 
to  the  wood  of  the  tree.  The  bark  was  then  taken  off  by  work- 
ing a  knife  blade  under  it  and  peeHng  it  off  After  the  bark 
had  been  removed,  a  careful  man  would  smear  the  tree-trunk 
with  cow-dung,  and  wrap  it  round  with  plantain-leaves  to 
keep  it  from  being  injured,  but  others  would  leave  it  to  heal 
of  itself.  In  a  short  time  a  second  bark  formed,  and  this  was  of 
better  quality  than  the  first,  while  the  third  and  fourth  were 
the  best  barks  which  the  tree  yielded  ;  a  tree  did  not  suffer  by 


FIG.    69. — BARKCLOTH-MAKING. 

its  bark  being  removed  ;  on  the  contrary,  it  would  yield  between 
thirty  and  forty  barks. 

The  bark,  after  removal,  was  scraped  on  the  outer  side,  and  Barkcloth 
left  until  the  morning,  when  it  was  again  scraped  both  inside  ™^'""S- 
and  outside,  and  taken  to  a  hut,  where  it  was  beaten.  Every 
peasant  had  his  hut  for  barkcloth-making  ;  this  was  little  more 
than  a  shelter  from  the  sun  or  the  rain  ;  in  the  floor  a  log,  six 
feet  long,  was  sunk,  of  which  the  upper  side  was  adzed  to 
make  a  fairly  smooth  surface,  about  four  inches  wide,  and 
extending  the  whole  length  of  the  log.  If  the  man  could  secure 
the  assistance  of  a  friend,  the  two  would  work  together  on  the 
one  barkcloth.  The  mallets  used  were  shaped  like  those  of  a 
stonemason,  but  had  grooves  running  round  them ;  every  man  had 
sets  of  mallets  with  different  widths  between  the  grooves  :  the 
first  had  coarse  grooves,  the  second  finer,  and  the  third  very     ^ 


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4o6  THE   BAGANDA  chap. 

fine  grooves.  A  piece  of  bark  was  beaten  on  the  smooth 
surface  of  the  log  until  it  was  of  the  thickness  of  strong 
brown  paper,  and  measured  seven  or  eight  feet  wide  by 
twelve  feet  long.  Barkcloths  that  were  intended  for  use 
on  beds  were  left  much  thicker  than  those  intended  for 
wear.  Different  trees  yielded  different  textures  and  qualities 
and  also  different  colours.  The  common  barkcloth,  when 
beaten  and  dried,  was  a  light  brown,  but  the  better  sorts,  when 
exposed  to  the  sun  for  drying,  became  a  rich  terracotta. 
Peasants  commonly  wore  the  light  brown  barkcloths,  but  they 
had  darker  cloths  of  finer  quality  for  use  when  paying  visits. 
The  men  were  experts  at  filling  in  places  where  there  were 
flaws  in  the  bark ;  they  cut  out  the  bad  pieces,  and  fitted  in 
other  pieces,  and  stitched  them  so  neatly  with  plantain  fibre 
that  they  did  not  show.  The  best  barkcloth  trees  did  not 
grow  freely  in  any  district  except  Budu,  and  in  that  district 
the  best  trees  were  grown  at  Sango.  For  the  King  a  species 
of  tree  was  grown,  which  gave  a  white  barkcloth;  this  was 
used  at  the  coronation,  but  seldom  at  other  times.  The  King 
and  the  chiefs  had  barkcloths  piled  upon  their  beds,  until  they 
were  two  or  three  feet  high,  and  quite  springy.  Some  few 
barkcloths  were  painted  in  black  patterns,  but  the  majority 
were  left  of  the  colour  which, they  had  assumed  when  they 
were  drying  in  the  sun. 
Shield-  The  canoe-builders  were  the  general  workers  in  wood,  and 

making.  ^■^^  ^^y  carpentering  that  was  required  ;  they  were  in  fact  the 
only  men  who  understood  anything  about  wood-work.  They 
made  the  shields  and,  in  later  years,  the  stools  and  bedsteads, 
when  these  had  been  introduced  into  the  country.  A  whitish 
wood  (kiririkiti)  was  used  for  shields  ;  when  it  is  first  cut,  this 
wood  is  soft  and  easily  worked,  but  after  exposure  to  the 
atmosphere  it  becomes  hard.  Shields  were  made  in  three 
pieces  ;  they  were  all  of  one  pattern,  oval-shaped  with  pointed 
ends.  They  consisted  of  a  centre-strip,  with  a  boss  in  the 
middle  of  it,  and  the  handleat  the  back,  and  two  side  pieces, 
each  fitted  with  straight  edges  and  dowel  pegs,  to  fasten  it  to 
the  centre-strip.  The  wood  was  an  inch  thick  in  the  centre, 
and  tapered  down  to  half  an  inch  at  the  sides.  When  the  three 
pieces  had  been  fitted  and  pegged  together,  they  were  stitched 


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XI  INDUSTRIES  407 

with  a  strong  creeper  to  keep  them  from  separating,  and  they 
were  then  decorated  with  dyed  strips  of  cane,  of  a  red,  white, 
and  a  straw  colour.  The  edges  of  the  shield  were  bound  with 
black  goat-skin,  sometimes  with  the  skin  of  a  long-haired  goat, 
which  added  to  the  picturesque  appearance  of  the  shield. 
The  handle  was  of  wood,  and  was  decorated  with  cane-strips 
in  the  same  manner  as  the  face  of  the  shield. 


FIG.    70. — BAGANDA   SHIELDS,    SHOWING   ONE   IN   PROCESS   OF    MAKING. 

Drum-making,  another  branch  of  wood-work,  required  also  Drum- 
a  knowledge  of  leather  working,  in  order  that  the  hides  might  ™^'^'"g- 
be  prepared  for  the  tops  of  the  drums.  Two  kinds  of  drums 
were  used  ;  one  for  ordinary  purposes  and  one  for  dances  or 
as  a  musical  instrument.  The  latter  was  a  long  drum,  having 
one  end  covered  with  skin  and  the  other  left  open  ;  the  skin 
used  was  frequently  that  of  a  water-lizard.  The  drum  was 
three  or  four  feet  long,  and  seven  to  ten  inches  in  diameter. 
A  suitable  tree  was  felled,  and  the  portion  cut  for  the  drum 
was  hollowed  with  a  gouge,  which  had  a  long  handle,  to 
enable  the  workman  to  reach  through  the  drum.  The  top  or 
head  of  the  drum  was  larger  than  the  lower  part ;  it  was 
four  or  five  inches  long  ;  and  the  remaining  part  of  the  drum 
gradually  tapered  to  the  bottom,  where  there  was  a  flange  to 
finish  it  off.     The  skin  was  stretched  over  the  top,  after  being 


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4o8  THE   BAGANDA  chap. 

first  wetted  and  pegged,  so  that  it  became  taut  as  it  dried  ;  it 
was  pegged  down  with  wooden  pegs  which  were  cut  off  even 
with  the  skin,  when  it  had  dried.  Drums  used  for  dancing 
were  engraved  with  geometrical  designs  near  the  top  and 
bottom,  they  were  oiled  with  vegetable  oil,  and  the  skin  was 
kept  well  greased  with  butter.  In  finishing  off  any  wood-work, 
the  leaf  of  a  particular  species  of  tree  (Iwawo)  was  used  as  sand- 
paper ;  as  the  upper  surface  of  the  leaf  was  covered  with 
short,  strong  spikes,  it  made  an  excellent  substitute  for  sand- 
paper. The  other  kind  of  drum  was  also  hollowed  out  from 
logs  of  wood,  and  the  bottom  end  tapered.  These  drums 
varied  in  size,  from  the  small  drum,  used  at  the  birth  of 
twins,  which  was  ten  inches  high  and  five  inches  in  diameter, 
to  a  drum  five  feet  high  and  four  feet  in  diameter.  When 
the  log  had  been  hollowed  out,  and  was  ready  for  the  skin, 
it  was  smeared  over  with  cow-dung  to  keep  it  from  cracking. 
No  pegs  were  used  in  fastening  the  skin  on  this  kind  of 
drum,  but  it  was  stretched  and  laced  to  a  second  skin  which 
covered  the  bottom  ;  the  laces  consisted  of  twisted  thongs  ot 
hide,  and  they  were  laced  so  closely  that  they  enclosed  the 
sides  and  protected  the  wood.  Almost  all  drums  had  a 
fetich  inside.  Only  a  few  men  knew  how  to  make  the  fetiches. 
The  skins  were  kept  soft  and  elastic  by  being  rubbed  with 
butter. 
Bedsteads  Neither  bedsteads  nor  stools  were  much  in  use  until  the 
and  stools  g^^jy  f^ays  of  Mutesa ;  before  his  reign  the  dais,  with  a  layer 
of  grass,  served  for  the  bed,  and  stools  were  rarely  met  with. 
Women  were  not  allowed  to  sit  on  any  raised  seat,  such  as  a 
stool,  during  Mutesa's  reign  ;  any  woman  doing  so  would  have 
incurred  the  displeasure  of  her  husband,  and  might  possibly 
have  been  put  to  death.  A  man  was  never  permitted  to  sit  on  a 
woman's  bedstead,  and  if  a  woman  had  been  found  sitting  on 
a  bedstead  with  a  man,  the  man  would  have  been  sentenced 
and  fined  as  guilty  of  adultery. 
Leather  The  art  of  working  leather  has  been  known  for  many  gener- 
workers.  ations,  because  hides  and  skins  were  formerly  the  principal 
articles  of  clothing,  and  the  people  learned  to  dress  them,  so 
that  they  became  as  flexible  as  kid.  At  that  time  skins  were 
not  only  required  for  clothing,  but  also  to  sit  upon.     When 


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XI  INDUSTRIES 


409 


barkcloth  had  to  some  extent  displaced  skins  as  clothing,  they 
were  still  required  for  mats,  mats  made  from  palm-leaf-fronds 
having  been  unknown  until  the  Arabs  introduced  the  art  of 
making  them  in  the  middle  of  King  Suna's  reign.  In  the 
early  days  of  the  country  skins  were  scarcely  ever  dressed 
beyond  being  dried  in  the  sun,  stamped  on,  and  rubbed  with  the 
hands,  to  make  them  soft  enough  to  use  as  loin-cloths ; 
antelope-  and  goat-skins  were  chiefly  used.  Later  on,  the  people 
learned  to  dress  skins,  and  the  art  gradually  became  more  and 
more  advanced.  When  a  man  wished  to  dress  a  skin,  he 
chose  a  clear  place,  free  from  weeds  or  grass,  and  pegged  out 
the  hide  there,  leaving  a  space  under  it,  so  that  the  air  might 
circulate,  and  that  the  skin  might  be  protected  from  insects, 
which  would  have  eaten  holes  into  it,  if  it  had  been  on  the  ground. 
It  was  taken  in  by  night,  lest  wild  animals  should  carry  it  off 
In  two  days'  time  it  was  fairly  dry.  A  cow's  hide  was  scraped 
in  thick  places  with  a  knife,  and  if  it  was  to  be  used  for  cloth- 
ing, it  was  moistened  with  water,  and  worked  by  stamping  on 
it,  and  afterwards  by  rubbing  it,  butter  being  smeared  on  it 
while  it  was  being  worked  ;  the  labour  was  continued  until  the 
hide  was  soft  enough  to  be  rolled  into  a  ball.  If  it  was  too 
thick,  it  was  stretched  out  on  a  frame,  eight  inches  above  the 
ground,  and  was  scraped  with  a  sharp  knife  to  the  desired 
thinness  ;  during  the  scraping  process  the  skin  was  kept  in  the 
sun  to  bleach.  The  skins  worn  by  gatekeepers  were  worked 
until  they  were  as  soft  as  calico.  Lion-  and  leopard-skins 
were  also  dressed  in  the  way  described,  and  were  used  by  the 
King  as  rugs,  or  cut  into  thongs  for  the  sandals  of  royalty. 
Goat-skins  were  also  dressed  as  described  above  ;  the  hair 
was  shaved  off,  and  the  skins  were  bleached,  until  they 
became  quite  white.  For  this  purpose  a  needle  was  run 
through  a  piece  of  wood,  so  that  the  point  stood  out,  and  the 
skin  was  scratched  with  it,  until  it  became  rough  all  over  and 
bleached.  Goat-skins  thus  prepared  were  stitched  togethe'r, 
until  the  requisite  size  was  obtained,  and  the  robe  was  worn 
by  chiefs  before  the  introduction  of  linen-  and  cotton-goods. 
Where  there  was  a  bad  place  in  a  hide,  the  worker  cut  it  out, 
matched  the  skin,  and  stitched  in  a  new  piece,  doing  it  so 
neatly  that  the  patch  could  not  be  noticed. 


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4IO 


THE    BAGANDA 


CHAP. 


Sandal- 
making. 


Basketry, 


Sandals  were  also  an  institution  of  longstanding;  they  were 
introduced  by  King  Kimbugwe,  and  gradually  became  part  of 
the  dress  of  wealthy  people.  Buffalo-hides  were  eagerly  sought 
after  for  making  sandals,  though  good  cowhides  had  to  serve 
many  persons  who  were  unable  to  obtain  buffalo-hides.  The 
hide  was  only  slightly  dressed ;  it  was  pressed  into  the  required 
shape  with  the  hands.  The  sandal  was  turned  up  around 
the  foot ;  a  flap  was  cut  on  either  side,  to  which  a  neat  band 
of  otter-skin  was  attached,  forming  the  strap  over  the  instep  ; 
and  a  loop  was  made  inside  the  sandal,  into  which  the 
great  toe  was  inserted.  Patterns,  chiefly  in  lines,  were  cut 
inside  the  sandals,  and  dyed  red,  white,  and  black.  The 
King  and  the  leading  chiefs  had  their  leather- workers,  to 
supply  them  with  shoes,  with  robes  for  their  gatekeepers,  and 
with  rugs.  The  King  also  employed  a  number  of  leather- 
workers  to  supply  the  Court  with  the  skins  which  were  needed 
for  the  guards'  tents,  in  addition  to  the  workers  who  made  the 
royal  wearing  apparel.  No  gatekeeper  in  the  royal  enclosure, 
when  on  duty,  ever  discarded  his  anlelope-skin,  which  was  his 
mantle  of  office  ;  and  the  men  employed  by  the  Katikiro 
and  the  Kimbugwe  also  wore  these  skins,  when  they  were 
on  duty  as  gatekeepers. 

There  has  always  been  a  demand  for  baskets,  and  basket- 
making  is  possibly  the  oldest  industry  of  the  country.  Three 
kinds  of  baskets  were  made  :  the  common  kind,  in  which  food 
was  carried  from  the  kitchen  to  be  placed  before  the  master  of 
the  house  ;  a  fancy  kind,  used  as  a  receptacle  for  coffee-berries 
or  for  baked  plantains  ;  and  a  third  kind,  used  for  carrying  the 
fish  from  the  traps  and  nets.  By  far  the  most  important  kind  of 
basket  was  that  used  for  carrying  food,  which  was  called  kibo  ; 
it  was  almost  invariably  made  by  women  from  the  fruit-stem 
of  the  plantain.  The  fruit-stem  was  beaten,  until  it  shredded  ; 
the  shreds  were  then  dried  and  bleached,  and  next  tied  into  long 
cords  half  an  inch  thick  ;  these  were  bound  together  with  the 
fibre  of  the  plantain-stem,  or  sometimes  with  a  cane-like  creeper 
split  up  into  narrow  strips.  The  work  was  begun  in  the 
centre  at  the  base,  and  the  cords  were  coiled  round  and  round, 
until  the  desired  size  was  attained  ;  each  coil  was  stitched  to 
the  neighbouring  coil  by  cane  or  fibre,  an  iron  awl  being  used 


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to  make  the  holes  for  the  cane.  The  sides  were  worked  up- 
wards from  the  flat  bottom,  and  they  increased  in  size  till  the 
top  was  reached  ;  the  end  of  the  coil  was  tapered,  and  was 
stitched  down  to  the  coil  below  it,  so  that  it  should  not  be 
undone  nor  become  untidy.  These  baskets  varied  in  depth 
from  three  inches  to  twelve  inches,  and  in  diameter  from  six 
inches  to  eighteen  inches.  They  were  made  in  pairs,  so  that 
one  acted  as  a  cover  to  the  other.  The  fancy  baskets  were 
chiefly  made  in  Budu  by  the  Heart  Clan,  from  a  cane-like 


FIG.    71.  — BAGANDA   BASKETS. 

material  which  they  obtained  from  a  shrub  that  grows  there 
freely.  Many  of  these  baskets  were  made  of  open  work, 
the  materials  being  dyed  black  and  red  ;  they  were  seldom 
made  larger  than  six  inches  in  diameter  and  five  inches  in 
depth.  They  were  fragile  baskets,  only  intended  for  display, 
and  used  for  presenting  coffee-berries  to  a  guest.  Other 
baskets  were  made  of  flexible  materials  shaped  like  bottles  or 
bags,  these  also  being  dyed  red,  black,  or  straw-colour. 
For  many  years  the  only  colours  for  which  the  natives  had 
words  were  red,  white,  and  black.  Fishermen  made  baskets  of 
different  shapes  and  sizes,  to  be  used  as  traps,  and  for  carrying 


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workers. 


412  THE   BAGANDA  CHAP. 

their  fish.  They  were  made  from  cane,  or  from  stout  reed-like 
grass  gathered  on  the  lake  shore.  Some  baskets  of  this  kind 
have  in  recent  times  been  used  as  receptacles  for  things  ofifered 
to  the  gods  ;  in  others  fowls  with  chickens  have  been  kept  by 
night,  lest  cats  or  other  animals  should  catch  them.  The 
original  purpose  of  this  kind  of  basket  was,  however,  to  serve 
the  fisherman  as  a  trap  or  a  fish-basket. 
Ivory  Before  the  arrival  of  Arab  traders  the  value   of  ivory  was 

not  fully  appreciated,  though  the  people  had  already  found  a 
use  for  it.  Though  the  trade  in  ivory  within  the  country  was 
small,  it  was  enough  to  encourage  the  King  to  keep  hunters, 
and  to  exchange  the  ivory  for  women  or  for  cattle  ;  there 
was  also  an  important  traffic  in  ivory  ornaments,  which 
kept  a  number  of  men  employed.  Ivory  bracelets  (magemu) 
were  worn  by  women  and  children.  The  favourite  kind  of 
bracelet  was  three  inches  deep  ;  it  had  at  one  end  a  thick  edge 
like  a  lip,  which  was  worn  uppermost  on  the  wrist,  while  it 
tapered  down  to  a  fine  edge  at  the  other  end.  This  bracelet 
had  a  joint  in  it  and  four  holes,  two  at  the  top,  and  two  at  the 
bottom,  so  that  it  could  be  tied  together,  when  on  the  wrist. 
The  ivory-worker  (Moga)  contrived  to  make  a  saw  of  thin 
iron,  with  a  handle  at  each  end  of  the  blade,  with  which  he 
could  cut  off  pieces  from  the  tusk  for  the  bracelets  which  he 
wanted  to  make.  He  first  soaked  the  ivory  in  water,  until  it 
was  soft  enough  to  cut,  then  with  a  short  adze  he  fashioned 
the  bracelet,  and  next  he  cut  away  the  inside,  until  the  ivory 
was  of  the  right  thickness.  The  finishing  was  done  with  a 
knife,  and  the  bracelet  was  polished  with  a  leaf  of  the  same 
sort  which  was  used  in  the  place  of  sand-paper  for  wood-work. 
Another  kind  of  bracelet  was  merely  a  thin  ring  of  ivory,  only 
an  eighth  of  an  inch  thick  and  half  an  inch  wide.  Small 
iTOry,  diissa_,a:^re.jjsed  as  currency  before  the  introduction 
of  cowry-shells  ;  the  ivory-workers  made  them ToTThe  King, 
though  the  latter  had  not  the  monopoly  of  making  them  ;  any 
skilled  workman  who  could  obtain  the  ivory  was  allowed  to 
make  discs  without  let  or  hindrance.  The  King,  however, 
retained  the  most  skilled  ivory-workers  in  his  service,  and  they 
dared  not  make  bracelets  or  other  ornaments  without  per- 
mission.    The  fact  that  most  of  the  ivory  belonged  to  the 


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XI  INDUSTRIES  413 

King  also  placed  a  restriction  upon  the  making  of  discs  by 
other  people. 

A  Muganda  was  never  at  a  loss  to  obtain  a  piece  of  twine  Rope-  and 
or  rope,  when  he  was  near  a   plantain  garden,  for  he    could  ^™f- 

,  .  making. 

always  make  string  from  the  fibre  of  the  plantain-stem,  or 
twist  it  into  rope.  All  native  parcels  were  wrapped  in  plantain 
leaves,  and  tied  with  plantain  fibre.  If  cord  was  wanted,  a 
Muganda  plaited  some  of  the  fibre,  and  made  his  cord  to  the 
thickness  required.  Good  string  was  made  from  the  strands 
of  the  aloe  ;  this,  however,  took  time  to  make,  as  the  leaves 
had  to  be  beaten,  shredded,  soaked,  and  combed  ;  it  was,  more- 
over, a  tedious  task,  which  made  the  fingers  tender ;  hence 
good  aloe-string  was  only  made  for  hunting-  or  fishing-nets,  and 
for  decorations  in  houses.  The  aloe  fibre  was  slowly  twisted, 
sometimes  by  rubbing  it  with  the  palm  of  the  hand  on  the 
bare  upper  leg  ;  the  worker  tied  the  end  of  the  cord  to  some 
tree  or  stake  and  twisted  the  fibre  into  cord  as  he  moved  from 
the  tree  to  which  it  was  tied.  When  specially  strong  rope 
was  needed,  as  for  example  in  fishing,  it  was  made  by  twisting 
the  strands  into  string,  and  then  plaiting  the  string  into  rope. 
Other  cord,  especially  that  used  for  stitching  the  reeds  in  the 
roofs  of  houses,  was  made  from  the  fibrous  bark  of  a  shrub, 
known  to  the  people  as  binsambwe. 

The  oldest  kind  of  mats  were  those  known  as  biwempe,  Mat- 
which  the  people  on  the  islands  made  for  their  floors  and  beds.  '"^  '"^' 
They  were  made  from  long  thin  reeds  growing  in  shallow  water, 
dried  and  cut  to  length,  and  laced  together  by  string  made 
from  papyrus  stems  ;  they  were  merely  reeds  tied  side  by  side, 
and  laid  on  the  floors  as  mats.  When  Arab  and  Swahili 
traders  appeared,  they  began  to  make  mats  for  themselves 
from  the  plaited  fronds  of  the  wild  palm-leaves,  and  the 
Baganda  soon  learned  the  art  of  neat  mat-making.  The 
young  leaves  were  dried  and  bleached,  split  to  the  required 
width,  and  then  plaited  into  long  strips  two  or  three  inches 
wide  ;  these  strips  were  again  stitched  together  to  form  the 
mat.  The  mats  were  usually  eight  feet  long  by  four  feet 
wide.  Sometimes  the  materials  were  dyed,  and  patterns  were 
worked  in  the  mats. 

When   cotton   goods  were   brought   into   the    country,   it  Soap- 
making. 


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4t4  THE   BAGANDA  CH.  xi 

became  necessary  to  have  soap  for  washing  them.  The  Arabs 
introduced  the  art  of  boiHng  down  the  fat  of  animals,  burning 
the  peeUngs  of  plantains,  and  mixing  the  fine  ashes  with  the 
boiling  fat.  This  fat  was  allowed  to  cool,  and  was  then  made 
into  balls  of  the  size  of  cricket  balls  ;  it  was  commonly  used 
for  washing  cotton  goods.  The  soap  obtained  was  of  a  dirty 
dark  brown  colour.  In  later  years  it  was  also  used  for  washing 
the  human  body,  especially  the  head,  though  as  a  rule  only 
water  was  used  for  that  purpose. 


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CHAPTER  XII 

THE   KEEPING   OF   COWS   AND   OTHER  DOMESTIC   ANIMALS 

Uganda  is  a  country  favourable  to  the  rearing  of  cattle,  and  The 
the  pasturage  in  many  parts  is  good  ;  the  districts  preferred  by  ^aule^and 
herdsmen  are  those  with  long  rolling  plains  and  pools  of  the  kinds 
brackish  water ;  the  grass  on  these  plains  is  short  and,  though  pasturage. 
coarse,  it  is  such  as  the  cattle  like  and  thrive  upon.  Originally 
the  poorer  people  herded  and  managed  their  own  cattle  (they 
now  place  them  with  those  of  some  friendly  chief),  and  only 
the  King  and  the  chiefs  had  special  men  of  the  Bahima  tribe 
to  act  as  their  herdsmen.  The  King  numbered  his  cows  by 
the  thousand,  and  the  chiefs  also  had  large  numbers  of  cattle ; 
peasants  might  possess  one  or  two  cows,  but  they  would  soon 
have  excited  the  cupidity  of  the  chiefs,  and  would  have  been 
robbed  by  them  if  they  had  possessed  many.  The  King's 
chief  herdsman  had  control  of  all  his  herds,  which  were 
divided  up  and  sent  into  different  parts  of  the  country,  so  that 
they  might  be  secure  against  the  raids  of  neighbouring  tribes, 
and  that  contagion  might  be  checked,  in  the  event  of  any 
disease  breaking  out  in  a  herd.  There  were  three  or  four 
breeds  of  cattle  reared :  the  sturdy  short-horned  breed, 
commonly  known  as  the  "  Nganda  cattle,"  which  were  black, 
or  black  and  white ;  the  "  Nsoga  cattle,"  with  longer  horns 
than  the  Nganda,  which  also  were  black,  or  black  and  white  ; 
the  red,  or  red  and  white,  hornless  cattle  ;  and  finally  the 
"  Nsagala,"  or  long-horned  cattle  which  were  red,  or  red  and 
white,  and  had  horns  of  immense  size.  The  "  Nsoga  "  breed 
were  the  only  cows  with  any  pretence  to  a  hump,  and  they 
had  only  small  humps. 


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4i6 


THE  BAGANDA 


CHAP. 


Cows  were  The  animals  were  not  given  any  food  when  they  were 
upo™'"^^'^  brought  in  from  pasture  at  nightfall,  though  occasionally 
grass.  some  peasant  might  save  a  few  peelings  from  the  plantains 
for  his  one  animal ;  cows  fed  as  best  they  could  during  the 
day,  and  fasted  from  sunset  until  the  next  morning,  when 
they  were  again  taken  to  the  pastures.  When  the  weather 
was  hot,  and  the  flies  were  troublesome,  the  herdsmen 
often  took  the  animals  to  graze  by  night,  if  there  was 
a  moon ;  at  such  times  several  men  would  join  together 
to  guard  the  cows  against  wild  animals.     Peasants  sent  their 


^:rSS  'j.-^'irf 


FIG.    72.  —BAGANDA   CATTLE. 

boys  to  herd  any  cows  they  possessed,  but  girls  and  women 
were  forbidden  by  custom  to  do  this  work,  and  no  woman 
was  allowed  to  milk  cows.  Many  herdsmen  became  experts 
in  the  knowledge  of  medicinal  herbs,  and  could  treat  the 
animals  during  sickness.  Before  the  country  was  thrown 
open  there  were  seldom  any  scourges  of  plague  among  the 
cattle,  there  was  no  exchange  of  cattle  with  other  nations, 
and  cattle-raids  were  confined  to  limited  areas,  which 
circumstances    also    limited    the    spread   of    disease.     Cows 


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XII 


THE   KEEPING   OF   COWS,  ETC. 


417 


belonging  to  the  King  and  to  chiefs  were  kept  in  an  open 
liraal  by  night,  with  a  strong  rough  fence,  composed  chiefly  of 
thorny  shrubs,  to  protect  them  against  the  attacks  of  wild 
animals.  Poor  people  took  their  cows  into  their  houses  by  night, 
and  made  special  places  of  beaten  earth  for  them  to  lie  upon, 
with  a  gutter  to  carry  any  water  off.  Inside  the  kraal  the  herds- 
men had  their  huts,  and  a  fire  was  kept  burning  during  the 
night.  The  cow-droppings  were  swept  out  each  morning,  and 
some  were  placed  to  dry  in  the  sun,  to  be  used  as  fuel  for  the 


1 

Hp,'  j  fi^^^J 

i 

i 

. 

^ 

wiB 

m 

/ 

'  i 

m-wJ 

^^W/  /  '# 

1 

/ 

M 

^M\^"i 

|Sj| 

11 

■^^^"::<^ 

wm. 

ri:ii^.- 

■  s-.,    ..,,   ,:^^,...-,            .    .-.^ 

!W^!\^^^^^iBBSI 

FIG.    73. — CATTLE   KRAAL. 

evening  fire.  The  heap  of  dust  from  the  fire  was  seldom 
removed,  it  increased  day  by  day;  and  the  cows  were  milked 
by  the  fire  each  morning  and  evening.  The  herdsmen  followed 
Bahima  customs,  and  fulfilled  all  milk  taboos  in  the  place  of 
their  masters.  The  Bahima  were  inclined  to  regard  their 
masters  as  their  inferiors,  though  their  livelihood  depended 
upon  them  ;  this  behaviour  was  said  to  be  due  to  the  manner 
of  life  and  diet  of  the  Baganda,  which  contrasted  so  strongly 
with  the  simple  life  and  milk  diet  of  the  herdsmen. 

The  boys  who  herded  the  animals  for  peasants  observed  the  Boys  the 
cow-restrictions  in  the  place  of  their  parents.     When  a  cow  ^^'^'^smen 

E    E  peasants. 


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4i8 


THE   BAGANDA 


CHAP. 


Restric- 
tions 
placed 
upon  peo- 
ple wiao 
drank 
milk. 


calved,  no  member  of  the  family  was  allowed  to  drink  the  milk 
for  the  first  four  days,  but  it  was  left  for  the  calf;  nor  was  the 
owner's  wife  allowed  to  cultivate  the  garden  during  that  time. 
When  the  cow  that  had  calved  was  milked  again  for  the  first 
time,  the  herdboy  was  given  the  milk  and  carried  it  to 
some  place  in  the  pasture,  where  according  to  custom  he 
showed  the  cow  and  calf  to  his  fellow-herdsmen.  Then  he 
slowly  boiled  the  milk  until  it  became  a  cake,  when  he  and  his 
comrades  partook  of  the  milk  cake  together.  If  the  calf  was 
unhealthy,  and  his  fellow-herdsmen  considered  that  the  boy 
was  to  blame,  they  rated  him  soundly  and  even  flogged  him. 
A  calf  was  kept  in  the  house  in  the  day-time,  and  received  no 
nourishment  from  early  morning  until  its  dam  returned  in 
the  evening ;  it  was  accustomed  to  go  for  twelve  hours  without 
food,  until  it  could  pick  up  a  little  grass.  When  it  was  old 
enough,  it  was  turned  out  of  the  house,  and  roamed  about 
in  the  vicinity  during  the  day,  while  the  cows  were  taken 
further  afield.  When  men  travelled  with  a  cow  and  calf,  it 
was  customary  to  smear  the  cow's  teats  with  dung,  which 
prevented  the  calf  from  sucking.  The  floor  of  the  room  in 
which  a  calf  was  kept  was  strewn  with  grass  litter,  which  was 
carried  out  daily  to  dry  in  the  sun. 

No  person  was  allowed  to  eat  beans  or  sugar-cane, or  to  drink 
beer,  or  to  smoke  Indian  hemp,  and  at  the  same  time  to  drink 
milk  ;  the  person  who  drank  milk  fasted  for  several  hours 
before  he  might  eat  or  drink  the  tabooed  foods,  and  he  might 
not  drink  milk  for  a  similar  period  after  partaking  of  such  food. 
The  first  butter  churned  from  the  milk  of  a  cow  after  its  calf 
was  born,  was  used  to  smear  on  fetiches,  and  not  to  smear  upon 
the  body,  nor  was  it  used  in  cooking.  No  one  was  ever  per- 
mitted to  boil  milk,  except  in  the  case  mentioned  above 
after  a  calf  was  born  ;  it  was  thought  that  boiling  it  would 
cause  the  cow's  milk  to  cease.  Milk  was  drunk  curdled  or 
clotted  ;  no  grown-up  person  cared  to  drink  it  fresh  ;  it  was, 
however,  given  fresh  to  young  children  and  infants.  All  milk 
vessels,  after  they  had  been  washed  with  water,  were  smoked 
over  a  fire  made  of  cow-dung  into  which  a  variety  of  sweet- 
smelling  grass  was  put.  This  gave  the  smoke  a  particular 
odour,  which  clung  to  the  vessels  and  was  conveyed  to  the 


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XII 


THE   KEEPING   OF   COWS,  ETC. 


419 


milk,  and  without  tliis  flavour  of  smoke  milk  was  considered 
unpalatable.  Boys  sometimes  boiled  milk  on  the  sly,  and 
even  cooked  meat  in  it,  but  this  practice  was  considered  to  be 
fraught  with  serious  danger  to  the  cows. 

Most  milk-vessels  were  made  of  pottery,  a  few  only  Milk- 
being  made  of  wood  ;  the  people  objected  to  tin  or  iron  ^^^^"^  ^' 
vessels,  because  the  use  of  them  would  be  harmful  to 
the  cows.  No  menstruous  woman  was  allowed  to  come  into 
contact  with  any  milk-vessel,  nor  to  drink  milk  until  she  was 
well  again.  Young  calves  were  never  separated  from  the 
cow,    nor    were    they    fed    artificially.     The    idea   held    by 


FIG.    74.  —  BAGANDA   MILK-POTS. 

all  herdsmen  was  that  a  cow  would  not  give  its  milk  without 
its  calf,  and  that  it  had  the  power  to  withhold  the  milk  ; 
various  devices  were  therefore  resorted  to,  with  the  intention 
of  deceiving  the  cow,  if  its  calf  died.  The  skin  from  the  calf 
was  produced  and  held  for  the  dam  to  smell,  while  another 
man  milked  it ;  this  practice  was  kept  up  for  months,  until 
the  animal  was  nearing  her  time  to  calve  again,  when  the  men 
ceased  to  milk  her.  Cows  often  became  attached  to  the  smell 
of  a  skin,  and  would  follow  a  person  carrying  it  for  miles,  and 
low  for  it,  when  they  wanted  to  be  milked.  The  herdsmen 
knew  a  medicine,  which  they  could  insert  into  the  uterus  of  a 
cow  that  had  lost  its  calf,  with  the  effect  of  making  her  give  more 

E  E  2 


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420  THE   BAGANDA  chap. 

milk  for  a  time ;  but  if  the  operation  was  repeated,  it  caused 
sterility.  The  amount  of  milk  a  cow  gave  was  small,  not 
more  than  two  pints  in  the  morning  and  two  again  in  the 
evening  ;  the  rest  was  left  for  the  calf  The  herdsman  dressed 
himself  in  a  skin,  or  sometimes  in  a  dirty  barkcloth,  when  he 
went  to  milk  ;  he  loosed  the  calf  and  first  allowed  it  to  suck 
for  a  few  minutes,  then  a  boy  who  assisted  the  herdsman  took 
it  away,  and  held  it  beside  the  dam,  while  the  man  milked  as 
much  as  he  deemed  wise,  after  which  the  calf  was  free  to 
return  and  finish  its  meal.  Cows  were  milked  near  a  fire, 
because  the  smoke  kept  the  flies  from  biting  them,  and  also 
because  the  warmth  soothed  them.  Most  herdsmen  milked 
into  a  gourd  or  wooden  bowl  which  had  been  fumigated  ;  the 
vessel  was  held  between  the  knees ;  the  man  squatted,  and  used 
both  hands  when  milking. 
Churning.  A  little  milk  was  put  aside  daily  into  a  large  bottle-gourd, and 
when  it  had  accumulated  to  three  or  four  quarts,  the  wife  of  the 
owner  of  the  cow  if  he  was  a  peasant  (or,  in  the  case  of  a 
chief  who  had  a  herdsman,  the  hei'dsman's  wife)  churned  it. 
When  they  churned,  a  grass-pad  or  a  barkcloth  was  put  under 
the  gourd,  the  neck  of  which  was  corked  with  a  plug  of  grass, 
and  the  gourd  was  rocked  backwards  and  forwards  until  the 
butter  came.  After  churning,  the  butter-milk  was  poured  off 
into  a  vessel,  and  the  butter  was  afterwards  shaken  out  of 
the  gourd  on  to  a  plantain  leaf  or  into  a  wooden  bowl.  The 
butter  was  slightly  washed,  and  then  used  for  cooking  or  for 
smearing  on  the  body  ;  sometimes  scented  herbs  were  mixed 
with  it,  to  give  it  a  pleasant  flavour  for  anointing  purposes. 
When  a  cow  died,  the  herdsmen  either  found  a  foster-mother 
for  the  calf,  or  tried  to  make  it  drink  alone  ;  but  the  care  and 
attention  necessary  to  rear  a  calf  artificially  were  too  great  a 
tax  on  the  herdsmen,  and  the  calf  invariably  died.  Cattle 
were  not  killed  for  food  except  by  chiefs,  and  they  chose  either 
a  male  animal  or  a  cow  past  bearing  or  a  barren  one.  Peasants 
who  had  to  part  with  a  cow  for  any  reason  either  sold  it  or 
else  killed  it  in  the  market,  and  then  sold  the  meat  there. 
When  an  animal  died  from  sickness  the  herdsmen  did  not 
hesitate  to  eat  the  meat,  and  they  left  nothing  but  the  skin 
and  the  bones  which  were  too  big  and  hard  to  crunch.     Herds- 


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XII 


THE    KEEPING   OF   COWS,  ETC. 


421 


men  often  bled  the  animals  when  they  wanted  to  have  a  feast ; 
this  was  done  by  opening  one  of  the  arteries  in  the  neck,  and 
drawing  off  as  much  blood  as  they  thought  the  animal  could 
spare  without  being  seriously  weakened.  The  animal  was 
secured  ;  a  rope  was  tied  tightly  round  its  neck,  to  cause  the 
artery  to  swell  ;  the  artery  was  then  lacerated,  and  the 
blood  was  caught  in  a  vessel  and  cooked  with  a  mixture 
of  butter  and  fat.     The  only  decoration  which  the  Baganda 


^^J^f^^'I^^Offfi 

^H 

^@M^ 

^nhI 

(J^^oHk.  '                    ll^ 

^^whHh 

jS 

FIG.    75. — HERDSMAN    CHURNING. 

placed  upon  their  cows  was  a  bell  tied  round  the  neck  of  a 
favourite  animal.  A  large  sheep  was  frequently  herded 
with  cows,  for  it  was  thought  that  the  sheep  gave  health  to 
the  herd,  and  also  kept  them  from  being  struck  by  lightning. 
When  a  cow  had  twin  calves,  a  bell  and  a  necklet  made 
of  a  creeper  were  tied  round  its  neck.  Herdsmen  were 
proverbial  thieves,  and  they  made  a  great  profit  by  the 
numerous  animals  which  they  stole  from  their  masters  ;  they 
would  exchange  calves,  taking  the  cow-calf  for  themselves, 
and    putting  a  bull-calf  in  its  place  ;  and  they  would  often 


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422 


THE   BAGANDA 


CPIAP. 


Goats  and 
sheep. 


produce  a  cow-hide  to  prove  that  a  cow  or  a  calf  was  dead, 
when  really  they  had  stolen  it  and  taken  it  away  to  some 
distant  part  of  the  country 

Goats  were  herded  in  large  flocks  ;  almost  every  peasant 
had  one  or  two  animals  which  he  kept  for  any  urgent  need, 
especially  for  paying  fines.  Chiefs  frequently  sent  goats  to 
their  peasants  to  keep  for  them,  and  they  gave  the  latter 
every  third  kid  that  was  born,  in  lieu  of  pay.  Goats  were 
kept  in  the  houses  by  night,  and  were  tethered  by  the  foot  to 


GOATS   RESTING   AT   MID-DAY   IN    GOAT-SHED. 


pegs  in  the  ground  where  the  roof  sloped  down  low.  The 
floor  of  the  hut  where  the  goats  were  kept  was  beaten  hard 
and  was  made  to  slope  slightly,  so  that  any  water  might  drain 
into  a  gutter,  and  run  out  of  the  house.  Every-  morning,  as 
soon  as  the  dew  had  evaporated  from  the  grass,  the  goats 
were  turned  out ;  they  were  herded  by  the  children.  Experi- 
ence had  taught  the  people  that  it  was  not  wise  to  take  the 
goats  out  when  the  grass  was  wet ;  it  caused  them  to  suffer 
from  skin-disease,  so  that  the  hair  of  their  legs  fell  off, 
and  it  made  them  lame.  There  were  no  taboos  connected 
with  goats  ;   they  were  the  animals  which   the  people  pre- 


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XII  THE    KEEPING   OF   COWS,  ETC. 


423 


ferred  to  kill  and  eat  in  preference  to  sheep.  Goats  were 
brought  home  at  noon,  and  tied  under  small  sheds  for  two  hours 
during  the  heat  of  the  day ;  often  leaves  and  branches  of 
trees,  which  were  known  to  be  good  for  the  animals,  were 
given  them  to  eat  during  the  time  that  they  rested.  Kids 
were  not  herded  with  their  mothers  until  they  were  two 
months  old  ;  they  were  kept  in  the  houses,  and  allowed  to 
run  to  meet  the  flocks,  when  these  returned  from  the  pastures. 
The  milk  of  goats  was  never  used  by  the  people.  Sheep 
were  not  in  great  demand,  doubtless  owing  to  the  taboo  upon 
the  mutton  and  the  fear  of  the  ghosts  of  the  animals. 
Women  were  not  permitted  to  eat  mutton  at  all,  and  men 
were  afraid  to  kill  a  sheep,  lest  it  should  see  them  in  the  act, 
and  the  ghost  of  the  animal  should  haunt  them.^  Lambs 
ran  at  once  with  their  dams  to  the  pasture ;  they  were  con- 
sidered to  be  much  stronger  than  kids.  If  a  sheep,  a  goat,  or 
a  dog  ran  up  the  roof  of  a  house,  the  people  left  the  house 
at  once,  saying  that  it  was  unlucky  to  live  in  it. 

Most  peasants  kept  fowls,  for  they  were  required  for  cere-  Fowls. 
monial  use,  as  in  the  case  of  a  newly-  married  wornan.^  Men 
might  eat  both  fowls  and  eggs,  though  women  were  not 
supposed  to  eat  either.  No  care  was  taken  either  in  the 
breeding  or  in  the  feeding  of  fowls  ;  they  had  to  find  their 
own  food,  and  as  but  little  grain  was  grown,  they  did  not 
thrive,  but  were  poor  birds.  Women  often  planted  a  stake  in 
the  house,  three  or  four  feet  long,  with  three  branches  forking 
out  at  the  top,  and  plantain-fibre  was  tied  round  the  forking 
branches  to  form  a  nest  where  the  hen  could  lay  its  eggs  and 
hatch  them.  When  the  chickens  were  hatched,  the  hen  was 
allowed  to  go  and  look  for  food  for  its  brood.  By  night  the 
fowl  and  the  chickens  were  placed  in  a  large  basket  to 
prevent  rats  or  other  animals  from  carrying  off  the  chickens. 
Sometimes  a  fowl  followed  so  closely  after  a  woman  who  was 
digging,  that  it  was  struck  by  the  hoe  and  killed  ;  if  then  the 
woman  did  not  tell  her  husband  of  the  accident,  but  threw 
the  fowl  away  into  the  grass  to  escape  a  scolding,  it  was 
commonly  believed  that  the  fowl's  ghost  would  haunt  her 
and  cause  her  to  fall  ill  ;  whereas  if  she  braved  her  husband's 
1  See,  pp.  288,  289.  s'  See  p.  91. 


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424  THE   BAGANDA  chap. 

anger,  and  took  the  dead  bird  to  him,  she  would  escape  the 
persecution  of  the  ghost.  The  occasions  when  fowls  were 
required  for  ceremonial  purposes  were  the  following.  When 
a  husband  returned  from  war,  his  wife  cooked  a  fowl  for  him. 
Every  time  that  any  of  the  husband's  male  relatives  visited 
him,  his  wife  cooked  a  fowl  for  them.  When  a  woman's  son 
returned  from  his  first  war,  she  cooked  a  fowl  for  him.  When 
twins  were  born,  a  fowl  was  killed  and  eaten,  to  celebrate  the 
event.  When  mourning  was  ended,  a  fowl  was  killed  and 
eaten  by  the  male  relatives.  When  a  chief  returned  from 
war,  his  retainers  paid  him  congratulatory  visits  and  presented 
him  with  a  goat  and  a  fowl.  When  blood-brotherhood  was 
made,  a  fowl  was  killed  and  eaten  at  the  sacred  meal  which 
followed  the  ceremony.  When  clans  which  had  been  enemies 
were  reconciled  to  each  other,  a  fowl  was  eaten  at  the  sacred 
meal  held  to  ratify  the  event.  When  a  son-in-law  accidentally 
touched  his  mother-in-law,  he  gave  her  a  present  of  a  fowl. 
Dogs, their  Dogs  were  kept  and  valued,  especially  by  hunters,  who  gave 
trainin"^'  them  rough  treatment  in  their  training,  and  kept  them  so  short 
and  use.  of  food  that  they  were  little  more  than  skin  and  bone.  Before 
being  taken  to  hunt,  a  dog  was  given  some  medicine  to  drink, 
which  was  expected  to  give  it  keen  scent  ;  another  kind  of 
medicine  was  rubbed  over  its  eyes  to  cause  it  to  see,  and  over 
its  nose  to  quicken  its  sense  of  smell  ;  a  fetich  was  then  tied 
round  its  neck,  and  it  was  shut  up  for  a  day.  It  was  fed  on 
the  entrails  of  the  particular  kind  of  animal  which  it  was 
expected  to  hunt  on  the  following  day,  and  some  of  the 
medicine  used  for  smearing  on  the  eyes  was  mixed  with 
the  gravy  made  from  the  meat  of  the  animal.  When  a  dog 
caught  its  first  prey,  the  owner  ate  the  meat  himself,  and  then 
jumped  over  his  wife.  A  woman  was  not  allowed  to  step  over 
a  dog's  fetiches,  for  it  was  thought  that  this  would  break 
their  charm ;  the  dog  was  provided  with  fetiches,  to  prevent 
snakes  from  biting  it  while  it  was  hunting,  and  to  enable  it 
to  catch  animals.  If  a  dog  became  confirmed  in  the  habit  of 
catching  fowls,  and  the  owner  had  tried  in  vain  to  break  it 
of  the  habit,  he  would  take  a  handful  of  ashes,  tie  them  into 
a  parcel,  and  fasten  the  parcel  to  the  dog's  neck,  saying,  "  Go, 
here  are  your  barkcloths,  I  don't  want  to  kill  you  "  ;  the  dog 


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XII  THE   KEEPING   OF   COWS,  ETC.  425 

would  then  run  away,  and  never  return.  When  a  bitch  Httered, 
the  owner  would  destroy  one  of  the  puppies,  because  he 
believed  that  the  others  would  not  thrive  unless  he  did  so. 
Before  puppies  were  born  the  dog  was  fed  on  white  ants,  and 
this  was  believed  to  make  the  puppies  grow  strong.  When 
the  puppies  were  born,  it  was  thought  that  they  would  never 
see,  unless  some  friend  of  the  owner  came  in  and  mentioned 
the  name  of  a  person  who  had  died  recently  ;  but  when  he  had 
done  so,  the  puppies  would  immediately  open  their  eyes. 
When  a  man's  brother-in-law  visited  him  and  brought  his  dog 
with  him,  the  host's  wife  cooked  special  food  for  the  dog  ; 
otherwise  the  brother-in-law  would  say  that  they  had  not  given 
him  a  warm  welcome;  nor  might  the  dog  be  struck  by  any  mem.- 
ber  of  the  family  during  the  visit,  for  such  treatment  would  have 
been  looked  upon  as  equivalent  to  striking  the  brother-in-law. 
If  a  man's  dog  died  in  the  house,  his  wife  dared  not  touch  it, 
because  she  feared  its  ghost ;  she  would  call  her  husband  to 
take  it  away.  Dogs  were  fed  after  they  had  been  out  hunting, 
and  the  wife  cooked  special  food  for  them  ;  if  the  hunt  had 
been  successful,  they  were  given  the  entrails  of  the  animals 
which  had  been  killed,  and  other  scraps  of  meat.  Native  dogs 
could  not  bark,  they  only  made  a  yelping  howl. 

Cats  were  little  known  ;  only  black  and   white  cats  were  Cats, 
domesticated  ;  other  kinds  were  killed,  because  they  were  con- 
sidered wild,  and  caught  fowls. 


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CHAPTER  XIII 

AGRICULTURE   AND   FOOD 

The  In  Uganda  the  garden  and  its  cultivation  have  always  been 

garden       (.j-^g  woman's    department.     Princesses    and    peasant  women 

the  wife  s  '^  ' 

domain,  alike  looked  upon  cultivation  as  their  special  work ;  the 
garden  with  its  produce  was  essentially  the  wife's  domain, 
and  she  would  under  no  circumstances  allow  her  husband  to 
do  any  digging  or  sowing  in  it.  No  woman  would  remain 
with  a  man  who  did  not  give  her  a  garden  and  a  hoe  to  dig 
it  with  ;  if  these  were  denied  her,  she  would  seek  an  early 
opportunity  to  escape  from  her  husband  and  return  to  her 
relations  to  complain  of  her  treatment,  and  to  obtain  justice 
or  a  divorce.  When  a  man  married  he  sought  a  plot  of  land 
for  his  wife  in  order  that  she  might  settle  to  work  and 
provide  food  for  the  household.  A  chief  had  an  abundance 
of  land  which  he  could  give  to  his  wife,  and  she  might  have 
the  choice  of  different  plots.  A  peasant,  however,  had  to 
obtain  a  plot  of  land  from  the  King  or  from  some  chief ;  he 
would  in  such  a  case  be  called  a  free  man  (musengeze),  in 
opposition  to  a  slave  (mudu).  While  the  man  occupied  the 
land  of  his  chief,  he  might  bring  as  much  of  it  under  cultiva- 
tion as  he  liked  ;  the  only  restrictions  were  that  he  had 
certain  special  tasks  to  do  for  his  chief,  to  give  him  a  certain 
amount  of  food  and  beer  in  return  for  the  land,  and  also  to  pay 
the  King's  taxes  every  year.  The  peasant's  first  duty  was  to 
build  a  house  on  the  land  ;  if,  however,  it  was  land  that  had 
already  been  under  cultivation,  he  might  possibly  find  a 
house  there,  and  might  use  it  while  his  wife  was  getting  the 
garden  into  order  and  he  was  building  a  new  house.     If,  on 

the  other  hand,  a  pf  ■  int  preferred  to  break  up  new  land,  he 

426 


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CH.  XIII  AGRICULTURE   AND   FOOD  427 

would  first  go  to  the  family  god  and  would  ask  whether  the 
place  he  had  chosen  was  suitable,  and  if  it  was  he  would 
obtain  the  god's  blessing  upon  it.  The  god  usually  sent  a 
tree  or  two  branches  of  a  barkcloth  tree,  which  the  bearer 
planted  near  the  site  chosen  for  his  house ;  one  tree  was  for 
the  god  Mukasa,  and  the  other  for  Kaumpuli,  the  god  of 
plague.  Two  shrines  were  built  for  these  gods,  and  beer  was 
offered  in  them  ;  then,  after  making  offerings  to  the  gods,  the 
man  was  free  to  proceed  with  the  building  of  the  house,  and 
his  wife  with  the  cultivation  of  the  garden.  Whe^  the  trees 
were  planted,  the  peasant  procured  a  fowl,  and  kept  it  so 
that  it  might  be  heard  crowing  ;  it  was  called  "  the  voice  of 
the  living,"  and  was  dedicated  to  the  god  Mukasa.  He 
further  took  beer ;  he  and  his  wife  drank  some  of  it  on  the 
site  chosen  for  the  house,  and  the  rest  they  poured  out  at  the 
roots  of  the  trees  as  a  libation  to  the  gods ;  next  they 
decorated  the  tree-stems  with  a  certain  creeper.  The  husband 
offered  this  prayer:  "Give  me  this  land  and  let  it  be  fruitful, 
and  let  me  build  my  house  here  and  have  children."  A 
temporary  hut  was  built,  in  which  the  man  and  his  wife  lived, 
while  he  collected  materials  and  built  the  permanent  house. 

In  initial  clearing  of  the  land  it  was  customary  for  the  Initial  cul- 
husband  to  take  part ;  he  cut  down  the  tall  grass  and  shrubs,  ''™"°"- 
and  so  left  the  ground  ready  for  his  wife  to  begin  her 
digging.  The  grass  and  the  trees  she  heaped  up  and  burned, 
reserving  only  so  much  as  she  needed  for  firewood.  A  hoe 
was  the  only  implement  used  in  cultivation  ;  the  blade  was 
heart-shaped  with  a  prong  at  the  base,  by  which  it  was 
fastened  to  the  handle.  The  hoe-handle  was  never  more 
than  two  feet  long,  so  that  a  woman  had  to  stoop  when  using 
it.  A  woman,  when  digging,  turned  her  face  to  the  uiidug 
land  and  used  her  hoe,  cutting  the  ground  and  dragging  it 
back  around  her  feet  as  she  advanced ;  the  ground  was 
dug  a  foot  deep  in  order  to  weed  out  the  grass-roots ; 
these  were  thrown  to  one  side,  collected  into  heaps,  and 
burnt.  The  first  crop  planted  on  such  newly-broken  land 
consisted  of  sweet  potatoes,  which  were  propagated  by 
runners  obtained  from  a  neighbour's  garden.  These  runners 
were    six    inches    long,    they    would    be     stuck    into    the 


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428  THE    BAGANDA  chap. 

ground  two  joints  deep,  and  would  grow  without  further 
trouble.  The  potato  beds  were  divided  into  squares  of  twenty 
yards,  called  misiri.  As  a  woman  dug  a  plot,  she  planted  it; 
after  the  potatoes  had  been  planted,  she  sowed  maize  or  beans 
between  the  rows  of  potatoes,  because  these  grew  more  quickly, 
and  were  soon  ready  for  use.  When  the  first  fruits  were  ripe, 
the  husband  offered  them  to  his  god,  and  asked  his  further 
blessing  on  future  crops. 
Tradition  King  Kintu  is  said  to  have  brought  the  first  plantain-tree 
as  to  how  (-Q  (-j^g  country,  and  the  original  root  is  said  to  be  still  growing 

plantain-  •' '  °  ,  . 

trees  were  on  Magonga  hill  near  Kintu's  temple.  Kintu's  tree,  which 
obtained.  ^^^^  named  Llanyagalya,  was  sacred,  and  a  number  of  boys  and 
girls  were  assembled  each  month  to  eat  a  sacred  meal  cooked 
from  its  fruit.  The  fruit  was  cut  and  cooked  as  each  new 
moon  appeared,  and  only  boys  and  girls  who  had  not  arrived 
at  the  age  of  puberty  were  permitted  to  partake  of  it.  At  the 
same  time  a  goat  and  some  other  food  were  cooked,  placed  in 
seven  baskets,  and  taken  by  a  man  and  a  woman  into  the 
sacred  forest,  called  Kintu's  forest,  and  there  left  for  him  ;  in 
the  evening  the  same  man  and  the  same  woman  went  again 
and  fetched  away  the  empty  baskets,  and  it  was  commonly 
believed  that  Kintu  and  his  son  had  come  and  taken  the  food. 
After  the  appearance  of  the  new  moon  there  was  a  rest  of 
seven  days  called  bwerende  on  the  temple  estate,  when  no 
work  was  done  ;  even  the  firewood  for  cooking  was  gathered 
before  the  moon  appeared.  From  the  plantain-tree  on 
Magonga  hill  the  other  trees  in  the  country  are  supposed  to 
have  grown. 
Customs  When  the  beans  (mpindi)  were  ready,  a  woman  would  call  her 
concerning  gUgst  son  to  eat  some  of  the  first  which  she  cooked  ;  if  she 

nrst  fruits.  ' 

neglected  to  do  this,  she  would  (it  was  thought)  incur  the  dis- 
pleasure of  the  gods  and  fall  ill.  Her  husband  jumped  over  her 
after  the  meal,  and  the  beans  thereafter  might  be  eaten  by  all. 
In  the  case  of  the  sweet  potato,  which  is  a  tuberous  plant  and 
continues  growing  after  some  of  the  tubers  have  been  removed, 
a  woman  would  begin  to  dig  the  first  tubers,  as  soon  as  they 
were  big  enough  to  use,  and  long  before  the  main  crop  was 
ready.  Every  year,  when  the  first  potatoes  were  dug,  a  woman 
took  a  basket  of  them,  to  show  them  to  her  husband,  before 
she  cooked  them  ;  neglect  of  this  duty  was  thought  to  cause 


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XIII  AGRICULTURE    AND    FOOD  429 

a  failure  of  the  crop.  In  digging  potatoes  a  pointed  stick 
was  used  to  uproot  the  larger  tubers  ;  the  smaller  tubers  were 
left  to  grow.  When  a  plot  had  been  examined,  and  the  larger 
tubers  dug,  the  others  were  left  for  a  week  or  two,  and  then 
all  were  dug  as  they  were  wanted,  and  the  ground  was  next 
used  for  plantain-trees. 

Young    plantain-trees   were    obtained    from    friends,   who  How 
would  allow  a  woman  to  cut  away  side  shoots  from  their  pl'i"'=i'n- 

■'  trees  are 

own  trees.  By  preference  young  trees,  four  feet  high,  were  planted, 
sought ;  the  leaves  were  cut  back,  and  the  trees  were  planted 
so  as  to  lean  as  if  falling,  and  intervals  of  six  feet  were  left 
between  the  trees.  No  one  seems  to  know  why  the  plantain- 
trees  are  planted  leaning  and  not  upright,  though  the  custom 
is  universally  followed.  The  plantain  forms  the  staple  food 
of  the  Baganda,  and  is  the  only  kind  of  food  which  they 
think  worth  growing.  Yet  they  grow  other  foods,  sweet- 
potatoes,  beans,  etc.  There  are  said  to  be  fully  two 
hundred  varieties  of  plantains  ;  they  vary  as  much  as  the 
English  potato  does.  To  the  eye  of  an  inexperienced  person 
there  appears  to  be  but  little  difference,  yet  a  native  can 
detect  it  at  a  glance.  During  the  time  that  a  man  and  his 
wife  were  getting  their  garden  into  order,  the  husband  would 
obtain  food  from  relatives  and  friends,  who  readily  assisted 
him  until  his  first  crop  was  ready, which  was  about  three  months 
from  the  time  of  planting  it.  Sweet  potatoes  were  looked 
upon  as  the  food  of  peasants  or  servants,  and  for  use  in  times 
of  drought  when  plantains  were  scarce  ;  no  chief  would 
consent  to  have  them  served  to  him  under  ordinary 
circumstances. 

Plantains  may  be  divided  into  three  classes  :  those  used  for  Cultiva- 
the  table  Ctoke),  those   used   for   making   beer  (mbide),  and  "°"  °f 

/  •    \        T^i         r  1  -        1  plantam- 

those  used  as  a  sweet  (gonja).  1  he  first  class  contamed  trees. 
the  greatest  variety,  and  women  were  particular  in 
selecting  the  plants  for  a  new  garden.  A  woman,  when 
making  a  garden,  first  planted  the  trees  round  her  house,  and 
in  twelve  months'  time  she  might  expect  to  have  some  of  them 
bearing  fruit  ready  to  cut.  In  a  garden  where  the  trees 
flourished  a  bunch  of  plantains  would  weigh  as  much  as  a 
hundred  pounds.  The  cultivation  of  plantains  was  quite  an 
art,  and  women  became  experts  in  it,  and  knew  how  to  secure 


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430  THE   BAGANDA  chap. 

successive  crops  to  perfection.  The  plantain-tree  bears  no 
seeds,  or,  if  it  does,  they  are  useless  ;  the  propagation  is  by 
the  side-shoots,  with  the  exception  of  one  or  two  kinds. 
When  once  a  tree  took  root,  it  soon  made  side-shoots,  and  by 
the  time  that  the  fruit  was  ripe,  the  second  shoot  was  well 
developed.  The  side-shoots  were  cut  back,  when  they  came 
too  freely,  and  the  plant  was  left  with  only  two,  or  at  most 
three.  When  the  fruit  was  formed,  a  woman  would  cut  the 
flower-stem  from  the  bunch  of  fruit  on  the  kind  of  plantain 
used  for  cooking  (called  the  female  kind),  but  she  would  leave 
it  on  the  kind  used  for  making  beer  (called  the  male  kind). 
Once  a  woman  had  made  a  good  plantain-garden,  the  food  of 
the  family  was  assured,  and  she  had  little  trouble  to  supply 
its  needs.  She  devoted  her  attention  chiefly  to  the  cultivation 
of  the  plantain  ;  she  would  use  new  land  for  sweet  potatoes  and 
other  vegetables,  but  would  look  upon  the  plantains  as  her 
mainstay.  Should  a  garden  yield  poor  crops,  a  woman  would 
obtain  a  fetich  from  the  medicine-man,  which  she  would  put 
into  a  pot  with  tobacco  ;  she  would  then  smoke  the  tobacco 
and  blow  the  smoke  over  the  crops  ;  the  fetich  was  thought  to 
give  power  to  the  tobacco,  so  that  the  evil  was  remedied.  If 
locusts  settled  on  a  garden,  the  woman  lighted  fires  in  it, 
and  smoked  them  away,  shouting  and  beating  a  drum  at 
the  same  time. 
Routine  A  woman  had  her  routine  of  work  according  to  the  season 
followed  Qf  ^j^g  yg^j. .  (juring  the  dry  season  she  gave  her  time  to 
vating  a  breaking  up  new  land,  and  left  the  plantain-trees  to  themselves, 
erove""  merely  cutting  the  fruit  as  it  ripened ;  when  the  rains  com- 
menced, she  hoed  down  the  weeds,  scraped  or  loosened  the 
earth  round  the  trees,  and  cut  off  the  withered  leaves,  for  which 
purpose  she  used  a  knife  with  the  blade  pushed  through  the 
end  of  a  long  stick,  so  that  she  could  reach  the  upper  part  of 
the  tree.  The  cut  leaves  she  spread  on  the  ground  as  a  carpet 
between  the  trees  and  round  their  roots,  and  she  also  cut  off 
the  outer  layers  of  fibre  from  the  tree-stems  and  spread  them 
on  the  ground.  The  leaves  and  fibre  prevented  the  ground 
from  becoming  too  dry,  and  in  the  course  of  time  turned 
into  manure.  After  the  fruit  was  taken,  a  tree  was  cut  down 
close  to  the  roots ;  the  stem  was  then  cut  into  short  lengths 


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XIII  AGRICULTURE   AND   FOOD  431 

and  placed  about  the  roots  to  serve  as  manure  to  the  young 
shoots,  or  it  was  pulled  to  pieces  and  spread  on  the  ground. 
The  core  of  the  stem  was  used  to  make  sponges  with  which 
the  hands  were  washed  before  and  after  meals ;  it  was  cut 
into  lengths  of  a  few  inches,  and  beaten  with  a  small 
wooden  mallet  on  a  stone  until  it  became  a  thin,  round, 
cake-like  sponge,  a  quarter  of  an  inch  thick  and  eight  inches 
in  diameter ;  it  was  full  of  sap,  and  formed  an  excellent 
sponge  for  removing  grease  from  the  hands.  Men  used 
sponges  made  from  the  "  male  trees,"  and  women  sponges 
made  from  the  "female  trees."  Some  of  the  leaves  which  a 
woman  cut  from  the  trees  she  took  home,  to  be  used  for 
wrapping  up  the  food  which  was  to  be  cooked,  or  to  serve  as 
the  tablecloth  upon  which  the  food  was  served.  Women 
began  their  work  in  the  garden  in  the  morning  at  daybreak 
(6  a.m.),  and  continued  to  work  until  about  nine  o'clock, 
when  they  rested  and  smoked  their  first  pipe  ;  they  then  set 
to  work  for  a  second  time,  and  at  ten  o'clock  they  cut  and 
carried  off  the  food,  which  was  to  be  used  for  the  day,  and 
also  leaves  to  be  used  for  wrapping  up  the  food  for  cooking 
it.  A  woman  with  a  good  garden  could  supply  three  or  four 
men  with  food. 

The  best  kinds  of  plantains  grown  in  various  districts  were  :  Varieties 
Namwezi,  Nficka,  Lwewunzika,  Naserugiri,  Kyeivogolwa,  "^ins^"' 
Nakabululu,  Sitakange,  and  Nakababaliza,  which  flourished 
in  the  Busiro  district  ;  Kafunze,  Sibaliikokola,  and  Kasabe, 
which  grew  in  the  Singo  district ;  Nakinyika,  Muvube,  Kakono, 
Ndizabaulii,  Mukubyakonde,  Nabefulungu,  and  Nabusu,  which 
grew  in  the  Budu  district  ;  Nakawangazi,  and  Kibuzi,  which 
grew  in  the  Gomba  district ;  Mbwazirume,  Mwanahife, 
Nakitemhe,  Ndyabalangira,  Namogo,  Mbide-Kabule,  and  Mbide- 
Nfuka,  which  grew  in  the  Kyagwe  district  ;  Nalububi, 
Nabununike,  and  Musibampima,  which  grew  in  the 
Bulemezi  district  ;  Sedumi,  Namulondo,  Nakyetengo,  Balingiila, 
Nakibuiye,  Nabukoye,  Kyesusa,  and  Nakakongo,  which  grew  in 
the  Kyadondo  district.  The  sweet  kind  known  as  gonja  had 
also  a  number  of  varieties  ;  so,  too,  had  the  kind  used  for 
making  beer  (mbide),  and  manyother  kinds  used  for  vegetables 
were  common  to  each  district.     The  kind  used   for  making 


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43^ 


THE    BAGANDA 


CHAP. 


Cere- 
monies 
observed 
to  stop 
storms. 


Growing 
maize. 


beer  was  allowed  to  ripen,  before  it  was  cut  ;  while  the  kind 
used  for  cooking  was  cut  green,  as  soon  as  it  was  fully  grown  ; 
if  the  fruit  was  cut  too  young,  the  food  had  a  bad  flavour  and 
turned  black  in  the  cooking,  but  if  it  was  cut  over-ripe,  it  had 
a  sweet  flavour,  which  was  disagreeable  ;  care  had  therefore 
to  be  taken  to  cut  it  at  the  right  moment. 

When  lightning  struck  a  garden  and  killed  some  of  the  trees, 
the  women  threw  a  knife  and  some  grass  out  at  the  door,  to  let 
the  god  Kiwanuka  know  that  they  were  there,  that  he  need  not 
cut  any  more  fruit-trees,  and  that  they  would  cut  them  as 
they  required  them.  When  the  storm  was  over,  they  took 
three  reeds,  stuck  them  into  the  ground  a  little  distance  apart 
from  each  other,  bent  them  down,  and  tied  the  top  ends 
together,  to  form  a  frame,  as  though  they  intended  to  build  a 
hut ;  on  this  frame  the  grass  which  they  had  thrown  from  the 
house  during  the  storm  was  tied  ;  this  was  an  offering  to  the 
god  to  induce  him  not  to  destroy  the  plantain-trees.  When  a 
gale  of  wind  blew,  and  was  breaking  the  plantain-trees,  the 
woman  took  a  knife  and  a  hoe,  and  beat  the  knife  on  the  hoe- 
blade,  to  stop  the  wind  from  blowing  and  damaging  her  trees. 
When  the  people  wished  to  stop  the  rain  from  falling  too 
heavily,  they  took  the  flower  of  a  plantain-tree  and  placed  it 
on  the  house  roof,  and  then  a  certain  weed,  together  with  some 
thatch  from  the  roof,  was  thrown  in  front  of  the  door,  as  a 
sign  that  there  had  been  enough  rain,  and  that  they  wished  to 
go  on  with  their  work.  Sometimes  the  women  took  a  plantain- 
leaf  which  had  been  prepared  and  set  apart  to  be  used  in 
cooking,  tied  the  ends  together  to  form  a  bag,  and  hung  it  on 
a  tree,  as  a  token  that  the  rain  had  been  tied  up  and  must  now 
cease.  With  the  exception  of  the  grain-crops  such  as  maize, 
beans,  peas,  millet,  used  for  making  beer,  and  semsem  for  oil, 
there  was  no  sowing-  or  harvest-time  ;  the  plantain-trees 
yielded  fruit  all  the  year  round.  If,  however,  dry  weather 
continued  for  more  than  two  months,  a  scarcity  of  food  would 
arise,  and  the  people  would  begin  to  be  in  want,  because  they 
had  made  no  provision  for  drought  or  for  a  season  without  the 
regular  food  supply. 

Maize  was  never  grown  in  any  quantity  ;  it  was  only  eaten 
while  still  young,  either  between  meals,  or  as  a  relish  after  the 


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XIII  AGRICULTURE   AND    FOOD  433 

meal ;  no  one  called  the  two  or  three  cobs  which  he  ate  a  meal. 
Nor  were  sweet  plantains  (gonja)  used  to  supply  the  place  of 
a  meal ;  they  were  eaten  much  as  Europeans  eat  a  cake, 
merely  as  a  delicacy ;  nevertheless  the  sweet  plantains  were 
grown  in  large  quantities,  and  when  green  were  often  baked 
to  be  served  to  a  chief  between  the  usual  meals.  Beans  were 
grown,  as  has  been  mentioned,  among  the  potatoes,  and 
peas  were  sown  round  the  borders  of  the  potato-plots  ;  marrows 
were  often  grown  under  the  plantain-trees,  and  yams  of 
different  kinds  were  grown  as  the  garden  began  to  assume 
signs  of  completion.  Several  kinds  of  beans  were  grown  which 
were  never  eaten  when  young  and  tender,  but  only  when 
fully  ripe ;  these  were  soaked  in  water  and  husked.  No 
woman  thought  her  garden  complete,  unless  a  piece  of  waste 
land  adjoined  it,  a  portion  of  which  she  could  bring  into 
cultivation  in  the  future,  when  she  wished  part  of  her  garden 
to  lie  fallow. 

After  land  had  been  used  for  two  years  for  potatoes,  Cultiva- 
semsem  was  sown,  not  because  there  was  a  wish  to  have  a  jg'^sgj,, 
rotation  of  crops,  but  because  land  upon  which  potatoes 
had  been  grown  for  two  years  was  free  from  weeds,  and 
semsem  was  not  strong  enough  to  resist  the  weeds,  and 
would  have  needed  too  much  care  to  keep  it  free  from  weeds 
if  it  had  been  sown  upon  newly-broken  land.  Semsem 
was  sown  in  rows ;  while  the  grain  was  ripening,  a  child 
was  employed  to  keep  off  the  birds,  and  when  it  was  ripe, 
it  was  pulled  up  by  the  roots  and  tied  into  bundles  ;  the 
roots  were  then  cut  off  and  thrown  away.  The  grain  stems 
were  tied  to  hurdle-like  frames  to  dry,  and  when  they  were 
quite  dry  the  grain  was  beaten  out  of  the  pods,  upon  a 
prepared  threshing  floor,  with  a  short  stick.  The  stems  were 
held  in  one  hand,  and  the  seed  was  beaten  out  with  the  other 
hand  ;  the  stems  were  then  collected  and  thrown  into  the 
road,  or  tied  to  a  tree  by  the  road-side ;  this  was  supposed  to 
ensure  a  good  harvest  in  the  ensuing  year.  The  grain  was 
eaten  as  a  relish  with  cooked  plantain,  whenever  it  was 
impossible  to  obtain  meat ;  it  was  pounded  and  baked  and 
made  into  a  cake.  Sometimes  the  grain  was  fried  and  eaten 
as  a  sweet.     A  ground-nut  (pea-nut)  was  also  grown  in  small 

F  F 


Digitized  by  Microsoft®' 


434  THE    BAGANDA  CHAP. 

quantities  and  used  as  a  relish  ;  this  was  fried  with  salt,  and 
.  eaten  after  meals.  Spinach,  made  from  the  leaves  of  different 
kinds  of  marrows  and  various  kinds  of  weeds,  was  used 
extensively ;  the  preparing  and  serving  of  such  spinach  was 
looked  upon  as  a  test  of  a  good  wife.  Several  kinds  of 
marrows  were  grown,  and  also  a  small  green  tomato  called  njagi 
with  a  bitter  flavour. 
Sugar-  Sugar-cane  was  grown  in  small  quantities,  and  eaten  by 

tobacco      people,  when  travelling,  to  quench  their  thirst,  or  by  children 
grown  in    for  its  swcetncss  ;  the  cane  was  chewed,  and  the  dry  pulp  was 
quantities,  thrown    away.     Millet    was    grown    in    small   quantities  for 
brewing,  but  was  never  used  as  food.     A  garden  would  be 
incomplete  without  its  tobacco-plot ;  the  plant  received  no 
special  care ;  it  frequently  grew  near  the  house  on  a  dust  heap. 
The  leaves  were  picked,  slightly  dressed  by  drying  in  the  sun, 
stamped  upon,  and  again  exposed  to  the  sun  on  a  mat ;  they 
were  next  rubbed,  and  were  then  ready  for  smoking  without 
further  preparation. 
Cultiva-  Coffee-trees  were  grown  in  the  region  of  the  lake  and  on  some 

coffee-^  of  the  islands.  The  berries  were  boiled  in  the  husk,  dried  in 
trees.  the  sun,  baked  a  little  to  make  them  crisp,  and  then  eaten 
dry.  A  few  berries  were  commonly  offered  to  a  person 
making  a  call,  and  chiefs  carried  a  small  bag,  with  about  a 
dozen  berries  in  it,  to  eat  when  walking.  No  other  use  was 
made  of  coffee-berries,  but  it  was  a  mark  of  respect  to  offer 
Barkcloth  them  to  a  visitor.  The  last,  but  not  the  least  important, 
product  of  a  garden  was  the  barkcloth  tree,  which  supplied 
the  family  with  clothing  and  helped  to  pay  the  rent  of  the 
land.  The  husband  planted  the  trees  generally  along  the 
borders  of  the  plots.  There  were  many  varieties  of  the  tree, 
but  all  were  known  to  the  men  by  sight.  They  were  pro- 
pagated by  cutting  off  straight  branches,  six  or  eight  feet 
long  and  three  inches  in  diameter  ;  these  were  merely  placed 
in  the  ground,  ten  inches  deep,  and  seldom  failed  to  grow. 
The  barkcloth  trees  were  the  husband's  property;  it  was 
he  who  planted  and  watched  over  them,  and  when  the  proper 
time  came  made  the  barkcloths.  In  a  good  garden  a  peasant 
would  have  two  hundred  trees  growing,  which  enabled  him  to 
meet  any  demands  made  upon  him,  either  for  fines  or  for  taxes. 


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trees 


XIII  AGRICULTURE   AND   FOOD  435 

Cooking  naturally  follows  upon  the  wife's  duties  in  the  Cook 
garden,  and  it  may  now  be  appropriately  considered.  In  the 
royal  enclosure,  and  also  in  a  chiefs  enclosure,  there  were  large 
houses  set  apart  as  kitchens  in  which  women-slaves  lived,  and 
where  they  assisted  with  the  cooking;  and  almost  every  peasant 
had  a  small  hut  or  shed,  where  his  wife  could  cook  outside  the 
house.  The  utensils  required  to  fit  up  a  native  kitchen  were 
not  many ;  a  large  open  pot,  from  two  feet  to  three  feet  six 
inches  in  diameter,  which  formed  the  principal  cooking- 
vessel,  two  or  three  water-pots,  and  two  or  three  small 
pots  for  cooking  small  quantities  of  food,  were  all  that  was 
necessary.  They  were  all  earthen  pots,  and  were  supplied 
for  a  sum  of  two  or  three  shillings,  though  many  chiefs  had  their 
own  potters,  who  kept  them  supplied  with  pots  as  part  of  their 
rent.  The  large  cooking-pot  was  the  only  pot  really  necessary, 
and  a  woman  could  manage  to  serve  up  twelve  kinds  of  food 
from  this  one  pot.  The  fireplace  consisted  of  three  stones 
or  three  small  mounds  of  earth  made  by  a  kind  of  ant,  upon 
which  the  pot  rested  ;  these  mounds  were  preferred  to  stones 
because  they  were  not  so  liable  to  damage  the  pot.  Wood 
was  the  fuel  used.  Inside  the  pot  a  woman  placed  a  layer  of 
plantain-fibre,  which  was  the  shredded  rib  of  the  leaves, 
together  with  a  small  quantity  of  water.  On  the  top  of  the 
fibre  she  laid  a  few  plantain  leaves,  to  prevent  the  food  from 
coming  in  contact  with  the  water,  or  from  being  burned 
should  the  water  dry  up  ;  and  upon  these  leaves  she  placed 
the  food.  The  plantains  were  peeled  and  wrapped  in 
leaves,  which  were  prepared  by  cutting  the  midrib  out  of  the 
back,  and  holding  the  leaf  over  a  grass-fire  ;  the  fire  had  the 
effect  of  making  the  leaf  soft  like  oil-silk,  so  that  it  could  be 
tied  round  the  food  without  tearing.  Meat  and  vegetables  of 
different  kinds  were  all  put  into  the  one  pot,  wrapped  in 
plantain-leaves  in  separate  parcels,  and  the  whole  covered 
with  layers  of  leaves,  until  the  pot  was  steam-tight ;  a  small 
fire  was  lighted,  and  the  food  was  steamed  for  two  or  three 
hours.  A  child  was  left  to  watch  the  fire,  or  if  the  woman  had 
no  child  to  do  this  for  her  she  had  herself  to  remain  near  to 
keep  the  fire  burning,  and  to  see  that  the  pot  did  not  run 
dry. 

F  F  2 


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436 


THE   BAGANDA 


CHAP. 


Prepara- 
tion of 
food  for 
cooking. 


How  food 

was 

served. 


Washing 
tlie  hands 
before  a 
meal. 


A  plantain  was  quickly  peeled  by  experienced  women  ;  four 
slashes  down  the  fruit  were  sufficient ;  it  was  then  dropped 
on  to  the  leaf,  which  was  put  ready  to  receive  it.  Potatoes 
were  only  scraped,  and  the  bad  places  cut  out,  but  a  careful 
woman  would  wash  the  potatoes  before  she  scraped  them. 
Great  care  was  taken  in  preparing  the  leaves  used  as  spinach  ; 
the  stems  which  were  likely  to  make  the  dish  stringy  and 
unpleasant  were  removed,  and  so  too  were  any  leaves  which 
were  too  old.  Sometimes  vegetables  were  cooked  with  sem- 
sem  in  a  separate  pot  with  a  little  salt  added  ;  this  prepara- 
tion was  used  as  a  sauce  for  the  plantain  diet,  when  there  was 
no  meat.  A  favourite  dish  was  made  by  cooking  potatoes  and 
beans  together  and  mashing  them. 

When  the  plantain-food  was  cooked,  it  was  pressed  together 
between  the  hands,  while  still  in  the  leaves,  and  held  by  means 
of  other  leaves,  to  prevent  the  cook  from  being  scalded.  The 
whole  mass  thus  mashed  was  placed  in  a  basket  upon  neatly 
arranged  leaves,  which  were  intended  to  be  used  as  a  table-cloth; 
some  hot  leaves  from  the  pot  enveloped  the  food,  and  the  whole 
was  again  covered  with  other  leaves ;  food  thus  prepared  could 
be  kept  hot  for  several  hours.  No  Muganda  cared  to  eat  cold 
food ;  it  was  customary  to  serve  food  very  hot.  The  meat  and 
other  vegetables  were  also  put  into  the  one  basket  with  the 
mashed  plantain,  and  carried  to  the  master's  house.  A  chiefs 
wife  usually  attended  to  serve  the  food  ;  but  if  a  chief  was 
alone,  he  invited  his  wife  to  have  her  meal  with  him  ;  if,  how- 
ever, the  chief  had  visitors,  his  wife  might,  or  might  not,  come 
to  serve  the  food  ;  it  was  according  as  he  wished.  The 
person  who  undertook  the  office  of  serving  washed  her  hands 
before  touching  the  leaves,  which  were  spread  on  the 
floor  ;  the  basket  with  the  food  was  then  turned  over  on  to 
the  leaves,  and  opened  out.  The  meat  was  placed  before 
the  master,  and  he  gave  portions  to  whom  he  wished  ; 
if  there  was  a  large  joint,  the  server  would  cut  it  up,  and 
hand  portions  to  those  present. 

Before  eating,  every  person  washed  his  hands,  either  with 
water,  or  with  one  of  the  sponges  which  were  supplied  with  the 
food.  No  one  was  expected  to  drink,  until  the  meal  was  over. 
As  a  rule  no  drink  was  provided,  and  it  was  only  where  a 


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XIII  AGRICULTURE   AND    FOOD  437 

chief  was  particular  that  water  was  passed  round,  to  wash 
out  the  mouth.  The  food  was  eaten  with  the  fingers  ;  the 
person  serving,  however,  used  either  a  large  wooden  knife 
with  which  to  cut  the  mashed  plantain,  or  a  leaf  with  which 
to  break  pieces  off,  which  she  passed  to  each  person  present ; 
the  guests  were  not  expected  to  help  themselves.  In  serving 
the  food  was  not  touched  with  the  hands,  though  afterwards 
each  person  had  to  break  off  small  pieces  from  the  portion 
given  to  him,  roll  them  into  balls  like  marbles,  and  put  them 
into  his  mouth  with  his  fingers.  If  there  was  a  sauce  or  gravy, 
balls  of  food  were  made,  and  the  thumb  was  stuck  into  them, 
converting  them  into  miniature  cups,  which  were  then  dipped 
into  a  common  vessel.  It  was  quite  an  art  to  make  the  balls 
without  being  scalded,  and  it  required  some  care  not  to  spill 
the  gravy  when  conveying  the  food  to  the  mouth.  If  a  chief's 
wife  served,  she  cut  each  piece  of  meat  for  her  husband,  rubbed 
it  with  salt,  and  placed  it  ready  for  him  to  eat ;  he  handed 
pieces  to  his  favourite  boys  or  guests  from  his  own  portion,  and 
sometimes  put  a  little  aside  for  his  favourite  wife  because  she,  if 
present,  did  not  eat  with  the  guests.  No  one  approaching  people 
at  a  meal  might  salute  them  ;  the  master  would  always  invite 
such  a  person,  whether  known  or  unknown,  to  join  them  at  the 
meal,  and  the  newcomer  would,  as  a  matter  of  course,  join  the 
party  ;  he  would  be  given  water  or  a  sponge  with  which  to  wash 
his  hands,  and  after  the  meal  he  would  salute  the  chief  and  the 
other  people.  To  salute  people,  or  to  look  on,  while  they  were 
taking  a  meal,  was  considered  the  height  of  bad  manners  ; 
and  a  person  who  inadvertently  called  out  from  a  distance 
would  apologise  as  soon  as  he  found  that  the  people  were  at 
a  meal.  After  he  had  joined  a  party,  he  might  engage  in  any 
general  subjects  of  conversation.  Peasants  and  slaves  were 
often  served  with  whole  potatoes  ;  if,  however,  potatoes  were 
served  to  a  chief,  the  women  were  careful  to  mash  them  and 
to  make  them  look  appetising.  Sometimes  a  wife  made  her 
husband  an  omelette,  though  eggs  were  seldom  eaten  by 
men,  and  never  by  women  ;  nor  did  women  eat  fowls  or 
mutton.  When  the  meal  was  over,  the  remains  of  it  were 
rolled  up  in  the  leaves  which  had  been  used  as  a  table- 
cloth,   and    were   thrown    away.     No  food  was    kept  or  put 


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438  THE   BAGANDA  chap. 

aside  for  another  meal  ;  anything  that  remained  was  thrown 

away. 
It  was  The  women  had  their  meals  apart  from  the  men,  except  that 

customary  ^  ^^^^  ^^^  ^^^  ^^^     ^^^  ^jfg  would  invite  her  to  take  her 

lor  women  ■' 

toeat  apart  meal  with  him.  The  chiefs  and  the  upper  classes  had  three 
husbands'  '"s^^s  of  plantains  every  day ;  peasants,  however,  often  had 
their  first  meal  at  noon,  and  the  second  in  the  evening,  and 
managed  with  some  makeshift  between  meals,  if  they  were 
hungry.  If  a  chief  was  hungry,  he  had  either  a  baked  plantain 
(gonja)  or  a  maize  cob  served  to  him,  but  as  a  rule  he  waited 
until  the  proper  meal  was  ready.  In  some  families  the  women 
cooked  food  overnight,  and  left  it  on  the  fire  until  the  morning, 
when  it  was  served  as  soon  as  the  master  was  ready  for  it. 
Every  host  liked  to  see  his  guest  eat  heartily,  the  more  the 
guest  ate,  the  better  pleased  was  the  host ;  when  a  guest  had 
eaten  as  much  as  he  wished,  it  was  polite  for  him  to  thank  his 
host  for  the  excellent  meal,  and  to  belch  loudly,  to  show  that 
he  had  eaten  enough  and  enjoyed  it.  Sometimes  sweet 
plantains,  eggs,  or  even  potatoes,  were  served  to  a  chief  after  the 
proper  meal  was  over,  to  be  eaten  as  sweets.  Where  no  sponges 
were  served  for  washing  the  hands  a  wooden  bowl  was  handed 
round,  and  one  of  the  maids  or  a  boy  poured  water  over  the 
hands  of  the  guests,  as  they  washed  them  over  the  bowl. 
When  food  was  sent  to  anyone  at  a  distance,  as  was  customary 
in  the  case  of  a  gatekeeper  or  of  any  other  person  who  was 
unable  to  join  the  party,  it  was  wrapped  in  a  plantain-leaf, 
and  was  not  touched  with  the  hands.  Bones  from  the 
meat  were  eagerly  sought  by  the  boys,  who  scraped  them 
clean  and  extracted  the  marrow.  It  was  not  considered 
in  keeping  with  his  position  for  a  leading  chief  to  buy  meat 
in  the  market ;  he  had  to  kill  his  own  animals  in  his  enclo- 
sure ;  and  such  men  as  the  Katikiro  and  the  Kimbugwe  had 
to  kill  meat  daily,  because  they  were  never  without  visitors, 
and  required  a  large  supply  of  food  to  meet  the  demand  of 
their  tables. 
Salt  and  Salt  was"  a  great  luxury,  as  it  had  to  be  brought  from  the 
obtlined^^  salt-lakes  of  Bunyoro  or  Toro,  or  from  the  east  of  Lake 
Victoria  Nyanza  by  canoe.  It  was  both  coarse  and  expensive. 
Salt   was  also  sold  in   packets,  or  by  the  spoonful,  in  the 


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XIII  AGRICULTURE    AND   FOOD 


439 


market,  and  was  treasured  and  liked  even  more  than  sugar- 
cane. A  poor  kind  of  salt  was  obtained  by  burning  certain 
grasses  from  swamps,  washing  the  ashes,  and  condensing  the 
water.  During  times  of  drought  or  famine  the  people  often 
dug  the  roots  of  the  plantain-trees  and  used  them  for  food  ; 
they  also  dried  plantains,  when  food  was  plentiful,  cut  them 
into  slices,  and  either  pounded  them  into  flour  for  porridge, 
or  boiled  the  dried  chips.  The  flour  and  the  dried 
plantain  chips  were  commonly  bartered  to  the  people  along  the 
shores  of  the  lake,  who  gave  fish  in  exchange  for  them  ;  they 
were  also  taken  as  food  by  an  army^  engaged  upon  a  long 
expedition.  Men,  when  journeying,  or  when'  engaged  in  a 
punitive  expedition,  had  to  cook  their  own  food  ;  when  they 
had  no  cooking-pots  with  them,  they  baked  the  plantains  in 
the  embers,  or  ate  uncooked  plantains  (menvu)  which  at  other 
times  they  despised. 

Every  important  chief  owned  some  land  bordering  on  the  Fish, 
lake,  or  upon  an  island,  and  his  retainers  supplied  him  with  l'^^'^' j. 
fish.  One  of  the  commonest  dishes  used  among  the  poor  and  ants 
was  the  sprat,  which  was  dried,  and  sold  on  reed-strings,  fo^food^ 
forty  or  fifty  fishes  for  a  few  cowry-shells  ;  it  was  thus  within 
the  reach  of  nearly  everyone.  It  was  difficult  for  peasants 
to  obtain  fresh  fish  or  meat,  except  from  the  chase,  and  some- 
times they  had  to  go  several  months  without  any  meat  at  all. 
Women  are  said  to  have  had  at  times  such  a  craving  for  meat, 
that  they  were  driven  to  bite  the  ears  of  their  own  children. 
A  kind  of  grasshopper  (nsenene)  was  also  caught,  fried,  and 
eaten  freely,  whenever  it  made  its  appearance.  Women  and 
children  set  out  to  catch  the  insect ;  they  ran  strips  of  cane, 
about  a  foot  long,  through  the  grasshoppers,  and  cooked  them 
upon  the  cane.  The  insects  were  considered  a  great  delicacy, 
and  were  eaten  by  all  ranks  alike  ;  when  fried,  the  flavour 
was  not  unlike  that  of  whitebait.  White  flying  ants  were  also 
caught,  when  about  to  swarm,  and  were  eaten  by  all  the  people. 
When  the  creatures  were  about  to  fly,  the  people  made  their 
preparations  ;  the  hillock,  from  which  the  ants  were  expected 
to  swarm,  was  covered,  so  that  there  was  one  small  exit  only ; 
in  this  a  shallow  hole  was  dug,  which  was  lined  with  a  plantain 
leaf;  as  the  insects  came  out,  they  fell  into  the  hole,  were 


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440 


THE    BAGANDA  chap. 


scooped  out,  and  put  into  pots  and  cooked.  Children  often 
caught  and  ate  the  ants  alive,  as  they  came  out  of  their  holes, 
they  did  not  even  pick  off  the  creatures'  wings,  but  let  them 
fall  from  the  sides  of  their  mouths.  The  ants,  when  dried,  were 
made  up  into  packets,  and  kept  for  future  use  to  be  eaten  as  a 
relish  with  the  plantain-food,  or  they  were  sold  in  the  markets. 
Ant-hillocks  were  claimed  and  guarded  by  tenants,  upon  whose 
land  they  were,  as  carefully  as  any  other  part  of  their  property. 
The  queen-ant  was  considered  a  delicacy,  and  when  dug  from 
the  hillock  was  frequently  taken  to  the  chief  of  the  district, 
together  with  a  small  piece  of  the  nest  in  which  she  resided. 
On  the  islands  and  shores  of  the  lake  a  kind  of  gnat,  called 
sanii,  was  caught  and  made  into  cakes.  The  gnat  often 
crossed  the  water  in  a  thick  cloud,  when  it  was  caught  and 
fried  by  the  fishermen.  Milk  was  used  by  the  wealthier  classes 
as  a  luxury.  The  cows  were  kept  at  a  distance,  and  the  herds- 
men brought  the  milk  daily  to  their  masters  in  large  pots.  It 
was  not  drunk  fresh,  but  was  allowed  to  stand  and  clot.  Cows 
were  valued  for  their  meat,  or  for  purposes  of  barter,  more 
than  for  their  milk. 

Beer  and        The  national  drink   was  beer   made    from    ripe    plantains. 

brewing,  -pj^g  fruit  of  the  so-called  male  plaintain  was  used  for  brewing, 
and  was  never  cooked  or  eaten.  The  demand  for  this  fruit 
{inbide)  was  so  great,  that  the  supply  was  often  inadequate, 
and  the  fruit  had  to  be  ripened  artificially.  The  bunches 
were  cut  when  the  fruit  was  fully  grown  and  about  to 
ripen ;  they  were  then  divided  into  sections,  and  hung  in  the 
kitchens  or  the  cooking-sheds,  where  the  heat  from  the  fire 
soon  ripened  them.  When  they  were  ripe,  the  skins  were 
removed,  and  the  pulp  was  thrown  into  large  wooden 
troughs,  not  unlike  a  bath  in  size  and  shape.  The  pulp  was 
then  squeezed  between  the  heads  of  papyrus  stems,  a  little 
water  was  added,  and  the  whole  of  the  juice  was  strained  into 
large  pots  and  left  to  stand  during  the  night.  The  next 
morning  some  millet  was  baked,  ground  into  coarse  flour,  and 
added  to  the  juice  ;  the  mixture  was  left  to  stand  another 
day  until  it  fermented.  On  the  third  day  it  was  strained  into 
gourd-bottles,  and  was  now  ready  for  use.  This  plantain-beer 
was  not  very  intoxicating,  though  men  were  frequently  the  worse 


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XIII  AGRICULTURE    AND   FOOD  441 

for  it  after  a  day's  debauch.  It  was  drunk  through  tubes  made 
from  small  branches  of  a  tree  with  a  pith  ;  the  pith  was  forced 
out,  and  the  outer  part  of  the  tube  was  beautifully  decorated 
with  a  coat  of  coloured  cane-plaiting ;  these  tubes  were  put  into 
gourd-bottles,  from  which  the  people  delighted  to  suck  their 
beer.  The  men  were  more  addicted  to  drunkenness  than  the 
women,  but  the  women  were  the  chief  smokers,  and  the  men 
.seldom  took  to  smoking  a  pipe  until  they  were  quite  old  ; 
smoking  was  considered  to  be  a  feminine  custom.  In  recent 
years  the  smoking  of  Indian  hemp  was  introduced  among  the 


FIG.    77. — BEER   GOURD-BOTTLES,    "WOODEN   MILK-POT,   AND   MEAT   DISH. 

men,  but  it  gained  little  hold.  Unfermented  wine  made  from 
plantains  was  drunk  freely  by  the  young ;  the  women  made 
it  in  small  quantities  from  the  ripe  fruit,  using  a  sweet-smell- 
ing grass  through  which  they  squeezed  the  pulp,  a  little  water 
was  added,  the  juice  was  then  strained,  and  was  ready  to 
drink.  If  left  for  more  than  two  days,  the  wine  turned  to 
vinegar  and  became  undrinkable  ;  but  on  the  second  day  it 
was  sparkling,  and  had  a  sharpness  resembling  champagne. 
It  was  commonly  used  in  sickness,  and  especially  in  fever,  to 
quench  the  thirst. 

The  King  had  his  own  brewers,  who  resided  near  the  royal 
enclosure.     Every  day  peasants  might  be  seen  carrying  large 


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442 


THE   BAGANDA 


CHAP. 


Clothes 
and  orna- 
ments. 


Scarifica- 
tions 
were  not 
usual. 


gourds  of  beer  upon  their  heads,  each  gourd  containing 
some  three  gallons.  The  gourds  for  the  King  or  for  chiefs 
were  decorated  with  a  frill  of  plantain-leaves  round  the  neck  ; 
this  denoted  that  they  were  not  for  sale  nor  for  the  market. 
Both  food  and  beer  were  carried  from  the  country-estates  into 
the  capital,  because  it  would  have  been  impossible  to 
supply  the  population  in  the  capital  with  food  in  any  other 
way;  cattle  were  also  driven  in  daily  for  the  same  purpose.  It 
was  from  among  these  people  who  carried  in  food  and  beer,  that 
the  King  sent  from  time  to  time  to  capture  victims  for  the 
sacrificial  places,  when  the  gods  demanded  some  offering. 

The  clothing  of  the  people  was  universally  the  picturesque 
barkcloth.  A  man  wore  a  barkcloth  knotted  over  the  right 
shoulder,  passing  under  the  left  arm,  and  hanging  down  like  a 
Roman  toga;  when  at  work,  he  tied  a  band  round  the  waist,  to 
keep  the  barkcloth  together,  and  allow  him  the  full  use  of  his 
arms.  The  servants  about  the  royal  enclosure  and  the  gate- 
keepers wore  finely-dressed  skins  ;  so  too  did  all  the  gate- 
keepers of  leading  chiefs.  During  the  reign  of  King  Suna,  the 
chiefs,  and  even  the  King,  wore  skins  ;  the  chiefs  wore  cow- 
and  antelope-skins,  and  the  King  leopard-skins  ;  sometimes 
the  skins  had  the  hair  shaved  off,  and  were  bleached,  until 
they  were  beautifully  white.  The  women  wore  bark- 
cloths  wrapped  round  their  bodies,  passing  under  the  arms, 
and  tied  with  a  girdle  of  a  different-coloured  barkcloth. 
These  cloths  were  of  a  rich  terracotta  tint  and  contrasted 
beautifully  with  the  soft  dark  skin  of  the  shoulders  and  arms, 
which  were  left  exposed.  Big  girls  often  wore  barkcloth  only 
round  the  loins  ;  they  arranged  their  cloths  neatly,  and  bound 
them  with  girdles  in  a  becoming  style.  Both  men  and  women 
were  cleanly  in  person,  and  kept  their  skin  beautifully  clean 
and  soft.  They  bathed  daily,  and  the  men  often  took  a  bath 
both  morning  and  evening.  Their  teeth  were  also  cared  for, 
and  brushed  with  a  kind  of  fibrous  stick. 

The  people  disliked  scarifications  and  other  markings  upon 
their  bodies,  and  only  a  few  women  from  the  Kyagwe  district 
on  the  lake  made  markings  upon  their  stomachs,  in  imitation 
(it  is  said)  of  the  Bavuma  women.  The  Baganda  were  most 
particular  not  to  disfigure  themselves.  The  women  had  pendant 


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XIII  AGRICULTURE   AND    FOOD  443 

breasts,  and  girls  tried  to  attain  tliem  in  that  respect  as  early 
as  possible,  looking  upon  pendant  breasts  as  a  mark  of  beauty 
and  maturity.  The  women  wore  as  many  ornaments  as  they 
could  secure,  both  of  brass  and  copper,  and  also  large  ivory 
bracelets,  though  they  seldom  wore  anklets.  Women  wore 
necklets  upon  special  occasions,  such  as  marriage  feasts ; 
one  kind  of  necklet  called  mugogo  was  commonly  worn  at  such 
times,  it  was  about  an  inch  thick,  made  from  the  flowering 
stem  of  the  plantain,  shredded,  bleached,  and  decorated  with 
small  red,  white,  and  blue  beads.  Women  were  also  fond  of 
wearing  one  or  two  small  bracelets,  made  from  fine  wire 
twisted  into  a  string,  an  eighth  of  an  inch  thick. 

It  was  customary  for  big  girls  to  go  naked  within  their  Nudity. 
masters'  enclosures ;  even  big  girls  of  fourteen  or  sixteen 
might  be  found  in  the  temple-enclosures  and  in  distant  parts 
of  the  country  either  nude  or  wearing  only  a  waist-ring. 
Many  women,  when  alone  with  their  husbands  in  their  homes  in 
the  evening,  discarded  their  clothing.  It  was  a  greater  disgrace 
for  a  man  to  be  seen  naked  than  for  a  woman,  and  even 
small  boys  wore  a  goat-skin,  which  was  at  first  slung  round  the 
shoulders,  and  later,  as  they  grew  up,  was  fastened  round  the 
waist.  Little  girls  never  wore  anything  more  than  a  waist 
ring,  which  was  made  from  the  plantain  stem,  bound  either 
with  goat-skin  or  lizard-skin,  and  an  inch  thicks  No  one  seems 
to  know  why  this  ring  was  worn  by  girls,  nor  why  it  was  the 
only  clothing  for  a  young  girl.  Short  breeches  for  men  were 
introduced  during  the  early  part  of  Mutesa's  reign  ;  they  were 
copied  from  some  Egyptian  troops  who  made  their  appearance 
in  the  country.  When  calico  came  to  be  commonly  used, 
knickerbockers  became  universal  for  men  and  boys.  Both 
men  and  women  shaved  their  heads  periodically,  and  every-  Cutting 
one  was  obliged  to  shave  every  part  of  his  or  her  body  after  J^^Jf^^"'^ 
mourning  for  the  dead.  Boys  had  their  heads  shaved  by  their 
female  relatives  until  they  married,  when  the  wife  took  this 
duty  upon  herself  While  their  husbands  were  absent  at  war 
or  on  a  journey,  women  let  their  hair  grow  long  ;  otherwise 
except  during  times  of  mourning  neither  men  nor  women 
allowed  their  hair  to  grow  long ;  during  mourning  it  was 
customary   to   leave   both   the   hair  and   the  nails   to  grow 


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444  THE    BAGANDA  CH.  Xlli 

long,  until  the  period  of  mourning  ended.  No  person  might 
cut  his  nails  on  his  hands  and  his  feet  on  the  same  day ;  had 
he  done  so,  it  would  have  been  said  that  he  wished  to  kill  his 
parents.  Royalty  had  their  nails  cut  to  a  V-shaped  point,  but 
no  commoner  was  permitted  to  imitate  them  in  this  respect ; 
anyone  who  had  done  so  would  have  been  liable  to  punish- 
ment, and  might  even  have  been  put  to  death.  The  nail- 
parings  of  the  King  were  preserved,  sometimes  also  those  of  a 
chief,  and  were  buried  with  him  when  he  died,  though  no 
reason  is  given  to  account  for  the  custom. 

Most  young  children  wore  bracelets  and  necklets  made  from 
the  skin  of  the  water-lizard,  and  the  children  of  a  chief  often 
had  their  necklets  decorated  with  small  brass  bells  without 
hammers  and  with  two  pendants  in  front.  No  one  knows 
why  water-lizard-skin  was  adopted  for  decorative  purposes, 
but  it  was  so  used  universally.  Young  children  learning  to 
walk  had  small  bells  upon  their  feet,  and  the  bells  were  thought 
to  help  them  to  learn  how  to  walk.  When  the  child  could 
walk,  the  bells  were  discarded  and  put  away,  until  they  were 
wanted  for  another  child. 


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CHAPTER  XIV 

HUNTING 

The   King  and   a  few  of   the   principal  chiefs,  who  were  The  King 
attendant    upon    him,  made    the    hunting  of    small  game    a  ^'^^jg^j 
pastime,  and  followed   the  chase  for  the  love  of  sport.     With  for  the 
the  people  at  large,  however,  hunting  was  either  a  profession  °^q^° 
or    a    means    of    obtaining   animal    food.      Elephant-hunters  Elephant 
were   men  whose  fathers  had   followed   the  chase,  and  who,    ""  '"^' 
from  childhood,  had  been  trained  to  notice  every  peculiarity 
of  elephants,  and  were  familiar  with  their  haunts  and  habits. 
Different    methods    of    hunting    elephants    were    practised 
in  different  parts  of  the  country.     In   Kyagwe  the  method 
followed    was    more    humane    and    better    adapted    to    the 
physical  features  of  the  country  than  the  methods  followed 
elsewhere.      If    the   animals    were   in    a    forest,  the    hunters 
took  up  their  stations  in  the  trees,  and  speared  the  animals  as 
they  passed  under  them.     They  spent  the  day  previous  to  a 
hunt    in    making    their    preparations  ;    their    weapons    were 
spears  with  leaf-shaped   blades  six  inches  long,  and  an  iron 
shank  a  foot  long  ;  these  blades  were  let  into  wooden  shafts 
five   feet   long  and   from  two  to  three    inches    in    diameter  ; 
the  spears  accordingly  were  very  heavy,  quite  as  much  as  a 
strong  man  could  throw.    After  the  spears  had  been  sharpened, 
they   were    taken    to    the  temple  of   the   god  of   the  chase, 
usually  to  Dungu,  where  they  were  left  all  night  before  the 
seat  of  the  god,  who  was  propitiated  with  a  present  of  a  pot 
of  beer  and  a  goat.     On  the  following  morning,  the  hunters 
completed  their  arrangements,  had  a  meal,  and  then  betook 
themselves  to  the   neighbourhood  of   the  herd,  where  they 


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446  THE   BAGANDA  chap. 

climbed  into  the  trees  which  they  had  selected,  concealed  them- 
selves, and  waited  for  the  elephants.  Each  man  had  two  or  three 
spears  with  him,  in  case  he  needed  them,  and  also  a  skin  of  some 
animal,  which  he  waved  to  attract  the  attention  of  a  wounded 
elephant,  when  he  wanted  it  to  approach  him.  When  the 
elephants  approached  the  place  where  the  hunters  were  in 
hiding,  one  with  large  tusks  was  selected,  and  as  it  passed 
under  the  tree  the  hunter  threw  his  spear  with  all  his  force, 
endeavouring  to  strike  the  elephant  between  the  shoulders 
and  to  drive  home  the  spear  to  the  haft,  so  as  to  disable 
the  animal  at  one  stroke.  If  his  blow  was  successful,  the 
animal  would  sink  down,  and  he  would  despatch  it ; 
should  the  animal,  however,  be  able  to  move  on,  he  would 
call  to  one  of  his  companions  for  help,  and  the  latter  would 
let  down  his  skin,  wave  it  about  and  shout  to  attract  the 
infuriated  beast,  which  would  rush  at  what  appeared  to  be  the 
cause  of  its  pain  ;  when  it  was  near,  the  man  would  let  the 
skin  drop,  and  while  the  elephant  stopped  to  kneel  upon  the 
skin  and  crush  it,  he  would  spear  and  possibly  kill  it. 
Sometimes  an  animal  received  four  such  spear-wounds  before  it 
fell.  The  herd  of  elephants  generally  fled  at  the  first  alarm, 
though,  as  a  rule,  the  men  secured  two,  and  sometimes  as 
many  as  four,  animals  from  one  herd.  The  hunters  had  to 
work  together  when  an  elephant  was  wounded,  because  first 
one  man,  and  then  another,  had  to  attract  and  spear  it. 

Another  method  of  hunting  elephants,  and  one  used  on  the 
open  plains,  or  where  there  was  only  scrub,  was  for  three  or  four 
men  carrying  throwing-spears  to  approach  the  animals  as  they 
were  feeding.  The  men  crawled  along  the  ground,  and  they 
were  such  adepts  at  stalking  that  they  would  creep  into  the  herd 
without  being  perceived  ;  they  were  not  detected  by  the  scent, 
because  their  smell  was  not  unlike  that  of  the  animals.  They 
would  next  deliberately  pick  out  one  of  the  animals  and  spear 
it  in  the  head.  As  soon  as  the  man  had  speared  an  elephant, 
he  had  to  escape  as  best  he  could  ;  his  companions  would  help 
him  by  rushing  forward  and  spearing  the  animal  again,  and  so 
diverting  its  attention  from  the  man  who  had  first  attacked  it. 
In  this  way,  by  taking  turns  to  spear  and  to  divert  the  atten- 
tion of  an  animal,  they  would  soon  bring  it  down.     This  kind 


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XIV  HUNTING  447 

of  hunting  required  courage  and  a  strong  nerve,  and  only  men 
who  could  be  trusted  to  stand  by  their  companions  when  an 
infuriated  animal  charged  would  be  enlisted.  Sometimes  a 
hunter  would  be  killed,  though  this  was  seldom  the  case. 

In  the  Bulemezi  district  men  sometimes  hunted  elephants  Elephant 
from  trees,  but  more  frequently  they  set  traps  consisting  of  '^^^' 
weighted  spears  hung  from  trees,  which  the  animals  would 
release,  when  passing  under  the  tree,  by  striking  their  feet  against 
a  cord.  The  hunters  would  follow  up  the  wounded  animal,  and 
as  it  grew  faint  and  became  isolated  from  the  herd,  they  would 
surround  and  despatch  it.  Another  kind  of  trap  employed 
in  elephant-hunting  was  a  foot-trap ;  a  deep  hole  was  dug,  a 
little  larger  than  an  elephant's  foot ;  at  the  bottom  of  the  hole 
a  stout  stake,  sharpened  at  the  top  and  notched  a  fewinches  down 
so  as  to  break  easily,  was  placed;  the  hole  was  then  covered  over, 
and  when  the  animal  trod  on  the  covering,  its  foot  sank  in,  and 
was  spiked.  As  the  animal  tried  to  rub  off  the  spike,  it  pierced 
further  in,  the  stake  broke  off  where  it  was  notched,  and  the 
spike  was  left  in  the  wound  ;  the  lamed  animal  soon  became 
isolated  from  the  herd,  and  fell  a  prey  to  the  men  who  were 
watching  for  it.  Quite  a  number  of  staked  pits  were  made  in 
the  path,  so  that  some  animal  from  the  herd  was  sure  to  fall 
into  one  of  them.  When  an  elephant  was  killed,  the  nerve 
was  taken  from  the  tusk  and  buried,  and  the  place  of  burial 
was  marked,  because  the  hunters  said  that  the  ghost  of  the  animal 
attached  itself  to  the  nerve;  if  any  hunter  stepped  over  the 
nerve,  they  thought  that  the  ghost  would  cause  him  to  be  killed 
by  an  elephant  in  the  next  hunt  in  which  he  took  part.  The 
King's  hunters  took  a  large  portion  of  the  ivory  which  they 
captured  to  him,  and  in  return  were  rewarded  with  cattle  and 
women.  The  chief  of  a  district  levied  a  tax  upon  all  ivory 
captured  in  his  district.  The  Baganda  did  not  eat  the  flesh  of 
the  elephant  themselves,  but  sold  it  to  the  surrounding  tribes, 
who  ate  it. 

Elephant-hunters  also    hunted   buffalo..     The    buffalo  was  Buffalo 
hunted  for  its  meat,  and  also  for  its  hide,  which  was  of  consider-  '^""'^"g- 
able  value,  being  used  for  making  sandals.     The  animals  were 
stalked  :  the  hunter  crept  up  close  to  the  herd,  and  when  he 
saw  a  good  buffalo  speared  it,  and  then  lay  down  flat  to  avoid 


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448  THE   BAGANDA  chap. 

its  charge  ;  another  man  then  made  a  dash,  speared  the  animal 
again,  and  turned  its  attention  away  from  the  first  man  ;  in 
this  manner  three  or  four  hunters  would  soon  despatch  the 
buffalo.  Sometimes  dogs  were  taken  to  hunt  buffalo  ;  they 
assisted  in  keeping  the  animals  at  bay  while  the  hunters 
speared  them.  The  meat  of  a  buffalo  was  divided  among  the 
party  :  one  leg  was  given  to  the  man  who  first  speared  it,  the 
second  leg  to  the  owner  of  the  land,  a  shoulder  to  the  man 
who  assisted  and  struck  the  second  blow  ;  the  remainder  was 
cut  into  portions  according  to  the  number  present.  The  head 
of  the  animal  was  cooked  in  the  field,  and  eaten  by  all  the 
hunters  ;  it  might  not  be  taken  into  a  garden  or  a  house, 
because  the  ghost  of  the  animal  was  believed  to  be  attached 
to  it.  The  horns  were  sold  to  medicine-men,  who  made  fetiches 
of  them. 

Buffalo  In  some  places  a  foot-trap  was  used  for  catching  buffalo; 

traps.  jj^jg  consisted  of  a  ring  made  from  strong  creepers,  through 
the  sides  of  which  thorns  were  pushed  from  the  outside 
towards  the  centre,  leaving  a  small  space  in  the  centre  ; 
the  ring  was  fastened  by  a  strong  cord  to  a  stake,  and 
laid  over  a  shallow  hole  on  the  path  along  which  the  animals 
went  to  water.  When  a  buffalo  stepped  upon  the  ring,  its  foot 
slipped  through,  the  thorns  ran  into  the  upper  part  of  the 
foot  or  into  the  fetlock,  and  the  beast  was  held  prisoner  ;  the 
owner  of  the  trap  soon  came  and  speared  it.  Any  attempt 
the  buffalo  made  to  escape  only  forced  the  strong  spikes 
further  into  its  flesh,  and  the  rope  attached  to  the  trap  was 
strong  enough  to  hold  the  strongest  animal.  Pits  with  stout 
stakes  at  the  bottom  were  also  used  for  trapping  buffalo  ;  and 
sometimes,  though  not  often,  huge  pits  were  dug,  large  enough 
to  entrap  elephants. 

Hunting         Peasants  hunted  small  game  in  their  spare  time,  to  supply 

game.  their  families  with  meat.  There  was  a  leader  of  the  party, 
usually  a  man  who  understood  hunting,  and  who  kept  a 
number  of  dogs  for  the  purpose.  The  game  was  driven 
into  nets  provided  by  the  chief  hunter.  The  leader  made  his 
plans  with  his  companions  on  the  day  previous  to  the  hunt, 
and  obtained  the  blessing  of  the  god.  Early  the  following 
morning  he  blew  his  horn  and  called  the  men  together ;  the 


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xiV  HUxNtiNG  443 

sound  of  the  horn  warned  off  women  from  the  path,  because: 
it  was  beheved  that  if   a  huntsman  met  a  woman  when  he 
was  setting  out,  the  hunt  would  bei  a  failure,  and  the  animals 
would  escape.     The  men  hlinted  in  open  glades  of  the  forest; 
using  nets  four  feet  wide  and  twenty  feet  long.     The  nets  were 
fixed  to  stout  stakes,  to  keep  them  upright,  and  as  many  nets  as 
were  necessary  to  enclose  the  land  to  be  hunted  Ovet  were 
joined    together.     Fetiches    and    medicines    obtained    from 
priests  were  put  on  the  nets  at  intervals,  to  keep  the  animals 
from  escaping.     Men  stood  hidden  along  the  net,  ready  to 
club    or    spear    the    creatures  which    ran   into  it.     The  dogs 
used  were  a  small  kind  of  lurcher,  yellowish-brown,  trained 
to  some  extent  to  hunt  and  capture  game  ;  the  leading  dog 
had  a  bell  attached  to  its  loins,  so  that  the  men  might  know 
where   the  dogs   were.     Numbers    of  men   acted  as  beaters, 
and  followed  up  the  dogs,  driving  the  animals  into  the  net, 
while  the  men  on  guard  despatched  them.     The    nets  were 
strengthened  where  they  crossed  the  paths  which  the  animals 
were    likely    to    take.       Nets    were    made-  of    strong    twine 
prepared  from  shredded  aloe  leaves,  and  worked  into  meshes 
by    the   hunter   himself;    medicine    was    obtained    from    the 
temples,  when  the  nets  were  being  made,  and  it  was  obtained 
again   every    time  that  a   hunt    took  place.      The    men  who 
acted    as    beaters   shouted  and  made  a  noise,  and  the  dogs 
yelped  as  soon  as  they  scented  an  animal. 

The  meat  of  the  game  killed  was  divided  by  the  leader,  who  Dividing 
took  for  himself  either  a  leg  or  the  back,  according  as  he  wished, '  ^^^ 
because  he  had  provided  the  dogs  and  the  net.  The  owner  of 
the  land  received  a  shoulder,  the  man  who  speared  the  animal 
was  given  another  shoulder,  and  the  rest  of  the  meat  was 
divided  among  the  beaters.  The  dogs  were  given  the  entrails 
and  other  scraps.  If  a  dog  pulled  down  an  animal,  its  owner 
had  the  right  to  take  a  shoulder,  in  addition  to  the  other 
portion  which  he  claimed.  The  hunter  saw  to  it  that  his 
dogs  were  fed  and  kept  in  training,  because  so  much  depended 
upon  them,  when  hunting  in  long  grass.  Antelopes  and 
wild  pigs  were  at  once  speared  and  killed  ;  but  the  large 
rats  (musu)  were  taken  alive,  and  were  often  presented  to  the 
chief  of  the  district.     The  hunters  had  long  sticks  with  knobs 

G  C 

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450 


THE   BAGANDA 


CHAP. 


A  hunts- 
man's 
return 
home. 


Pits  and 
spring- 
traps. 


Lion  and 

leopard 

hunting. 


Studded  with  wooden  spikes,  which  they  pressed  down  upon  the 
rats,  to  hold  and  capture  them.  These  rats  were  of  the  size 
of  a  small  terrier,  with  short  hair.  Their  flesh  was  much 
prized  ;  they  were  baked  whole  A'i'ithout  removing  the 
entrails.  A  hole  was  dug,  a  fire  was  made  in  it,  and  when  it 
was  sufficiently  hot,  the  rat  was  placed  inside,  covered  with 
hot  ashes,  and  baked  ;  after  cooking  the  meat  was  cut  off  from 
the  bones  for  the  chief,  and  the  boys  picked  the  bones.  The 
bones  of  animals  captured  were  frequently  presented  to  the 
god  of  the  chase.  The  back  was  the  portion  which  the  hunters 
usually  offered  to  the  god,  when  they  had  made  a  good  bag. 

A  huntsman's  wife  cooked  for  his  dogs,  and  had  the  food 
ready,  so  that  her  husband  could  give  it  to  them  as  soon  as  he 
returned  ;  he  fed  them  before  he  took  his  own  meal.  If  a 
hunter  found  a  man  in  his  house  when  he  returned  from  the 
chase,  he  speared  him  slightly,  just  enough  to  draw  blood  ;  if 
he  found  a  woman  there,  he  beat  her  and  said,  "Go  and  accuse 
me  " ;  if  he  neglected  these  precautions,  it  was  thought  that 
his  next  hunting  expedition  would  be  a  failure.  After  three 
hunting  expeditions  it  became  imperative  to  make  an  offering 
of  some  of  the  meat  to  the  god  of  the  chase. 

Pits  were  commonly  used  for  trapping  pigs  and  small  ante- 
lopes; they  weredug  four  feet  long, three  feet  wide,  and  from  five 
to  six  feet  deep,  with  stakes  at  the  bottom,  so  that  the  animals 
should  fall  upon  themand  become  impaled  ;  they  wereso  skilfully 
covered  that  even  men  had  to  be  careful  not  to  fall  into  them. 
Some  hunters  used  spring-traps,  which  were  made  by  placing 
a  stout  noose  of  rope  in  the  path  and  attaching  it  to  a  sapling 
which  was  bent  down  and  tied  so  delicately  that,  when  an 
animal  passed  its  head  into  the  noose,  it  released  the  sapling  ; 
the  latter  then  sprang  back  to  its  original  height,  and  hanged 
the  animal.  The  traps  were  examined  daily  so  that  no  animal 
was  left  in  one  of  them  for  more  than  a  few  hours  ;  had  it 
been  left  there  longer,  it  would  have  been  devoured  by 
carnivorous  beasts  or  birds  of  prey. 

Lions  and  leopards  were  hunted  by  order  of  the  King  or  of 
chiefs,  whenever  they  became  troublesome  and  carried  off  either 
people  or  cattle.  These  beasts  were  hunted  in  a  different  way 
from    other    wild    animals.     The    King    or  the   chief  of   the 


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XIV  HUNTING  451 

district  concerned  beat  the  war-drum  to  collect  the  people, 
and  they  would  go  forth  usually  a  thousand  strong,  if  it  was 
a  lion  that  was  to  be  hunted.  Some  men  went  out  to  track 
the  animal  to  its  lair,  and  to  bring  a  report  to  the  chief  as 
to  its  whereabouts.  Each  chief  took  his  own  men,  to  each 
of  whom  he  assigned  his  post ;  the  place  where  the  animal 
was  thought  to  be  hiding  was  surrounded  ;  and  the  men 
beat  down  the  grass  and  shrubs,  shouting  and  singing  to 
the  beat  of  drums,  as  they  advanced.  Most  of  them  were 
armed  with  stout  clubs,  only  a  few  were  allowed  to  have 
spears.  They  advanced  until  they  came  to  the  place  where 
the  animal  \\'as  concealed.  When  the  lion  found  that  it 
was  surrounded  it  made  a  desperate  fight  to  get  away, 
rushing  first  to  one  side  and  then  to  the  other,  but  the 
showers  of  blows  from  the  clubs  made  it  turn  and  try  to  find 
some  other  exit.  Sometimes  it  would  make  a  bound  to 
leap  over  the  heads  of  the  hunters,  who  had  to  be  quick 
and  sure  with  their  blows,  and  kill  it  if  they  were  not  to  be 
badly  mauled.  An  animal  seldom  escaped,  though  it  was 
usual  for  some  person  to  be  seriously  injured  by  it  in  its 
efforts  to  escape.  All  lion-  and  leopard-skins  were  the 
property  of  the  King.  If  the  beast  was  a  large  one,  and  if 
it  had  done  a  great  amount  of  damage,  it  was  carried  to  the 
King  for  him  to  see  before  it  was  skinned. 

In  hunting  the  hippopotamus  men  used  the  spear  or  the  Hippo- 
harpoon,  though  sometimes  they  set  traps.  The  Baganda  did  fuming! 
not  eat  the  flesh  of  the  hippopotamus,  and  therefore  they  did 
not  often  hunt  it.  In  cases  where  a  hippopotamus  became 
troublesome  and  destroyed  gardens,  a  spear-trap  was  set  for 
it  on  a  path  which  it  frequented,  and  it  was  killed.  On  some 
of  the  islands  of  the  lake  men  went  out  in  canoes  and 
harpooned  the  hippopotamus  ;  here,  however,  the  people  used 
the  flesh  for  food.  Long  lines  with  floats  attached  to  the 
harpoons  were  used,  so  that  when  the  animal  sank,  the  men 
could  track  it  and  secure  it.  The  hippopotamus  was  feared 
by  canoe-men,  because  it  sometimes  attacked  and  destroyed 
their  canoes,  and  men  at  times  lost  their  lives  in  such 
accidents. 

G  G  2 


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CHAPTER  XV 


MARKETS   AND   CURRENCY. 


Bartering 
and  the 
market- 
chief 


Goods 
offered  for 
sale  in 
markets. 


The  Baganda  nation  has  an  inbred  love  for  trading  and 
bartering,  which  seems  to  have  increased  owing  to  their 
custom  of  paying  for  their  brides,  and  the  difficulty  in  finding 
the  amount  demanded  by  the  bride's  clan.  Not  only  in  the 
capital,  but  also  throughout  the  country  districts,  there  were 
market-places  under  the  supervision  of  the  authorities,  with 
regular  market-fees  for  the  wares  which  were  offered  for 
sale.  Moreover,  people  in  the  capital,  who  tried  to  evade 
the  market-dues  by  selling  their  goods  privately  outside 
the  market-place  were  liable  to  heavy  fines  and  to  the  con- 
fiscation of  the  goods  which  they  tried  to  sell.  The  market- 
places in  and  around  the  capital  were  under  the  supervision 
of  a  special  chief  appointed  by  the  King,  who  collected  the 
dues  ;  these  amounted  to  ten  per  cent,  of  the  value  of  each 
article  sold  or  bought. 

The  goods  offered  for  sale  in  the  markets  in  the  capital 
were  cows,  goats,  sheep,  butcher's  meat,  that  is,  beef,  and  goat- 
and  sheep-mutton,  fowls,  fish,  eggs,  salt,  sweet  potatoes,  peas, 
beans  of  different  kinds,  plantains  (the  vegetable  kind),  sweet 
plantains  (gonja),  sugar-cane,  coffee-berries,  tobacco,  pottery 
of  all  kinds,  knives,  axes,  hoes,  rope,  baskets,  and  native  beer. 
The  people  sat  under  sheds,  exposed  their  wares  for  sale,  and 
made  them  up  into  the  amounts  needed.  Most  persons  buy- 
ing salt,  coffee-berries,  or  tobacco,  only  wanted  small  quantities, 
and  these  had  to  be  made  up  into  packets,  which  were  sold 
for  two  or  three  cowry-shells.  The  vendors  had  a  supply  of 
plantain-fibre,  which  served  for  paper;  in  this  they  wrapped 


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CH.  XV  MARKETS    AND    CURRENCY  453 

their  wares,  and  they  tied  them  with  fibre-string.  Meat  was 
sold  by  the  joint,  according  to  its  appearance,  and  not  by 
weight ;  the  price  was  regulated  by  the  demand  ;  if  there  was 
a  brisk  trade,  the  seller  cut  smaller  joints,  whereas,  if  there 
were  but  few  purchasers,  he  gave  larger  joints.  There  were 
fixed  prices  for  cattle,  fowls,  eggs,  and  barkcloths  ;  also  for 
cotton-goods,  which  were  sold  by  the  cubit,  measured  from 
the  tip  of  the  second  finger  to  the  elbow  joint  ;  the  purchaser, 
however,  would  bring  a  friend  with  a   long   arm   to   measure 


FIG.    78.  — CARRYING    IVORY. 

the  goods.  Beer  was  sold  by  the  gourd,  and  coffee-berries, 
when  sold  in  large  quantities,  by  the  basket  (kibo) ;  eggs  were 
not  counted,  but  were  sold  by  the  basket,  the  purchaser  running 
the  risk  of  some  of  them  being  bad.  The  market-place  was 
always  noisy  ;  many  people  were  drawn  thither  by  the  hope 
of  doing  a  little  sharp  business,  others  by  the  hope  of  getting 
some  beer  to  drink  at  another  person's  expense,  others  again 
by  the  love  of  a  crowd.  During  the  early  hours  of  the  day, 
from  eight  to  twelve  o'clock,  the  scene  was  a  busy  and  inter- 
esting one ;  crowds  gathered  together,  examining  the  wares. 


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454 


THE   BAGANDA 


CHAP. 


gossiping,  and  haggling  about  prices.  Animals  were  killed 
on  one  side  of  the  market-place,  where  a  pit  was  dug  for  the 
blood  ;  around  this  place  scavengers,  in  the  shape  of  boys, 
dogs,  and  birds,  hovered,  hoping  to  get  something.  Boys 
never  lost  an  opportunity  of  getting  a  scrap  of  the  entrails  of 
any  animal,  which  they  usually  cooked  on  the  spot,  without 
being  excessively  particular  as  to  its  cleanliness.  Every 
night  the  market-place  had  to  be  swept  up  by  the  vendors 
and  it  was  easier  for  them  to  get  a  boy  to  do  the  work  for  a 
piece  of  meat,  a  few  coffee-berries,  or  a  bit  of  salt,  than  to  do 


FIG.    7g.--BEER    IN    GOURD-BOTTLES   BEING    SOLD    IN    THE   MARKET. 

the  work  themselves,  or  to  pay  proper  wages  for  it  to  be 
done  ;  boys  therefore  assembled  in  force  at  about  five  o'clock 
for  this  purpose.  The  refuse  was  burned,  after  being  swept  to 
one  side  in  heaps  ;  in  this  way  the  market-place  became  fairly 
clean  and  tidy  for  the  next  day's  sales.  Unsold  meat  was 
carried  away  by  the  owner,  who  might  offer  it  for  sale  again 
on  the  next  day.  As  a  rule,  there  was  but  little  left  over, 
and  care  was  taken  not  to  overstock  the  market  with  dead 
meat,  which  soon  became  unfit  for  food.  The  fat  was  eagerly 
bought   up   by   women    engaged    in   soap-making ;   it   com- 


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XV 


MARKETS    AND   CURRENCY 


455 


manded  a  high  price,  and  was  often  asl<ed  for  in  advance  ;  in 
fact  some  women  had  contracts  to  take  as  much  as  the  chief 
who  superintended  the  market  could  supply.  Beer  was 
measured  by  the  gourd,  called  a  kita,  or,  if  it  was  wanted  in  a 
smaller  quantity,  it  was  sold  by  the  cup  (endeku).     When  it 


FIG.    80, —MEAT    STALL    IN    MASKETr 

was  being  brewed,  it  was  measured  by  the  large  bath  (lyato)  in 
which  it  was  brewed ;  this  bath  was  six  feet  long,  two  feet  wide, 
and  eighteen  inches  deep.  Cooking-pots  were  priced  according 
to  their  size  ;  a  large  pot  was  sold  for  two  hundred  cowry- 
shells,  small  ones  for  twenty  or  thirty  cowry-shells.  A  milk- 
pot  cost  sixty  or  even  a  hundred  cowry-shells,  a  tobacco-pipe 


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456  THE   BAGANDA  CHAP, 

from  five  to  ten  cowry-shells,  and  a  water-pot  from  forty  to 
fifty  cowry-shells. 
Country  The  Country  market-places  belonged  to  the  chief  upon 
places'  whose  land  they  stood  ;  no  private  person  was  able  to  open  a 
market  without  permission  from  the  King  and  the  District- 
Chief  When  a  new  market  was  to  be  opened,  the  King  sent 
a  man  whose  duty  it  was  to  plant  a  barkcloth  tree,  to  kill  the 
first  animal  near  the  newly-planted  tree,  and  to  eat  a  meal  on 
the  spot ;  the  remaining  meat  was  then  sold,  and  the  market 
declared  to  be  open.  Every  person  who  brought  an  animal 
to  be  sold  for  meat  killed  it  himself,  then  after  the  market- 
keeper  had  inspected  it,  he  sold  the  meat  for  as  much  as  he  could, 
and  paid  the  ten  per  cent,  on  his  earnings  to  the  market-keeper 
at  night.  When  firewood  was  brought  for  sale,  the  market- 
keeper  took  one  stick  of  it,  and  charged  ten  per  cent,  on  the 
sale  in  addition.  Along  the  frontier  of  Bunyoro  there  were 
market-places,  where  the  two  nations,  the  Baganda  and  the 
Banyoro,  met  and  sold  goods  peculiar  to  their  own  countries  ; 
the  Banyoro  brought  chiefly  hoes  and  salt,  and  the  Baganda 
barkcloths  and  plantains.  Ivory  and  slaves  were  not  often 
taken  into  the  market-place  for  sale,  but  were  sold  by  private 
arrangement.  There  were  many  markets  held  along  the  shores 
of  the  lake,  where  the  people  from  the  islands  brought  fish  and 
pots  for  sale  or  exchanged  them  for  barkcloths  and  plantains. 
Currency.  From  an  early  date  there  has  been  a  currency  in  Uganda,  in 
addition  to  the  bartering  of  goods  which  was  customary  among 
the  people.  The  standard  of  the  currency  was  set  by  the 
value  of  the  cow.  Ivory  and  slaves  were  indeed  of  more 
value  than  cows,  but  they  were  reckoned  as  worth  a  certain 
number  of  cows  each.  The  following  table  shows  the  value 
of  currency  during  Suna's  reign  : — 

A  cow  was  sold  for  two  thousand  five  hundred  cowry-shells. 

A  male  slave  was  sold  for  one  cow ;  a  female  slave  for  four 
or  five  cows, 

Five  goats  were  exchanged  for  a  cow. 

A  goat  was  sold  for  five  hundred  cowry-shells. 

A  fowl  was  sold  for  twenty-five  cowry-shells. 

A  large  cock  was  sold  for  fifty  cowry-shells. 

An  ivory-tusk  weighing  sixty-tvvo  pounds  was  sold  for  one 
thousand  cowry-shells. 


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XV 


MARKETS   AND   CURRENCY 


457 


Before  the  introduction  of  cowry-shells,  a  blue  bead 
(nsinda)  was  used  ;  this  was  very  rough  and  badly  made,  but 
it  was  considered  to  be  of  great  value  ;  one  bead  was  of  equal 
value  with  one  hundred  cowry-shells.  Still  earlier,  before  the 
introduction  of  the  bead,  a  small  ivory  disc  was  used,  known 
as  sanga  ;  one  of  these  discs  was  valued  at  one  hundred  cowry- 


\ 

^ 

^ 

\ 

>  ^ 

l:^''^^'""':^'^"^*^'^^''. 

'$^ 

_rlWWN0i^ 

mk 

\ 

FIG.    8l. — COWRY-SHELLS,    IVORY   DISCS,    AND   EARLY   KINDS   OF   BEADS. 

shells.  When  the  cowry-shell  was  first  introduced,  which  was^ 
probably  in  the  reign  of  King  Semakokiro,  two  cowry-shells 
would  purchase  a  woman. 

With  the  introduction  of  the  rupee  cowry-shells  dropped 
in  value,  until  they  came  to  be  reckoned  at  one  thousand  for 
a  rupee.  Cowry-shells  were  also  used  from  the]  first  for 
decorative  purposes, 


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CHAPTER  XVI 


WELLS 


Restric- 
tions on 
wells. 


Sacrifices 
to  wells. 


In  a  country  where  at  times  good  water  became  scarce,  it 
was  only  natural  that  certain  wells,  which  were  almost 
entirely  springs,  should  be  protected  by  restrictions.  The 
well  from  which  the  King's  drinking-water  was  drawn,  was 
set  apart  for  his  sole  use,  and  only  a  limited  number  of  his 
wives  were  permitted  to  draw  water  from  it.  In  other  parts 
of  the  country,  certain  wells  have  been  famous  for  many 
generations  ;  they  are  thought  to  have  been  protected  by  the 
special  intervention  of  water-spirits  ;  they  were  passed  down 
from  family  to  family,  or  from  chief  to  chief,  were  venerated 
and  kept  sacred.  In  some  places  a  new  chief,  on  his  appoint- 
ment to  the  charge  of  the  district,  offered  a  human  sacrifice  ; 
oftentimes  he  had  to  take  for  this  purpose  his  own  child, 
whom  he  offered  to  the  water-spirit  at  the  well,  as  a  means  of 
securing  prosperity.  In  other  places  an  animal  was  offered, 
and  the  people  assembled  to  eat  a  sacred  meal  and  to  drink 
beer  by  the  well ;  after  the  meal,  the  chief  placed  a  new  hoe 
in  a  shrine  which  had  been  built  for  the  water-spirit  by  the 
well.  Every  year  the  chief  of  the  district  beat  his  drum  to 
call  the  people  together  to  clear  the  paths  leading  to  the 
well,  and  also  to  clean  out  the  well ;  they  would  cut  the  tall 
grass  back  from  it,  fearing  that  otherwise  the  water  would 
become  bad  and  would  cause  sickness  and  death  among 
them.  In  other  instances  when  the  clearing  was  neglected 
the  water  dried  up,  and  the  spirit  refused  to  allow  it  to  flow 
again  until  the  well  had  been  cleansed  and  the  grass  cut 
from  its  banks.     The  shrine  by  the  well  was  renewed  yearly 

458 


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Cii.  XVI  WELLS  459 

by  the  chief,  who  killed  a  cow  or  a  goat  under  it,  on  which 
occasion  a  sacred  meal  was  cooked  and  eaten  there ;  beer 
was  also  poured  out  by  the  shrine  as  soon  as  the  work  of 
renovation  was  finished.  After  the  ceremonies  the  chief 
went  home,  and  jumped  over  his  wife.  No  woman  was 
allowed  to  visit  a  well  when  she  was  menstruating ;  if  she 
did  so,  it  was  feared  that  the  water  would  dry  up,  and  that 
she  herself  would  fall  sick  and  die,  unless  she  confessed  her 
fault  and  the  medicine-man  made  atonement  for  her.  To 
draw  water  with  dirty  hands  would,  it  was  thought,  cause  the 
water  to  dry  up,  and  a  person  who  presumed  to  do  so  would 
surely  incur  the  spirit's  displeasure.  Women  invariably 
washed  their  hands  befoi'c  going  to  the  well,  or  they  stop[)ed 
some  distance  from  it  and  asked  a  friend  to  bring  them  water 
to  wash  their  hands,  before  they  went  to  draw  water. 


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CHAPTER  XVII 

FOLKLORE 

Origin  of  THE  origin  of  folklore  and  its  use  in  Uganda  seem  to  have 
foikkTre^  been  twofold  ;  first,  there  were  many  things  which  were  beyond 
the  understanding  of  the  people,  and  they  wished  in  some 
way  to  account  for  them  ;  with  this  object  in  view  they  seem 
to  have  made  a  history  which  would  explain  the  origin  of 
their  race,  their  kings,  and  their  gods.  As  they  were 
recounted,  these  stories  were  added  to  in  a  variety  of  ways, 
and  thus  there  were  different  versions  of  what  must  have  been 
the  same  story  in  the  first  instance  ;  many  of  these  legends 
have  for  years  been  handed  down  to  successive  generations  as 
true  accounts,  and  have  passed  from  the  legendary  stage  into 
history  and  are  believed  by  the  people  to  be  a  trustworthy 
account  of  the  origin  of  man  and  beast.  Secondly,  there  was 
a  need  to  impress  on  men  the  moral  truth  that  wickedness 
and  cruelty  would  in  the  long  run  meet  with  their  due  reward. 
This  need  gave  rise  to  pithy  stories  and  proverbs  which  have 
gone  on  increasing  in  number  until  the  language  is  rich  in 
proverbs  and  folk  tales.  In  the  following  pages  a  few  of  the 
most  important  legends  and  a  selection  of  proverbs  with  their 
uses  are  given. 

The  Legend  of  Kintu. 

When  Kintu  first  came  to  Uganda  he  found  there  was  no 
food  at  all  in  the  country  ;  he  brought  with  him  one  cow  and 
had  only  the  food  which  the  animal  supplied  him  with.  In  the 
course  of  time  a  woman  named  Nambi  came  with  her  brother  to 
the  earth  and  saw  Kintu;  the  woman  fell  in  love  with  him,  and 
wishing  to  be  married  to  him  pointedly  told  him  so.  She,  how- 
ever, had  to  return  with  her  brother  to  her  people  and  father, 

460 


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en.  XVII  FOLKLORE  461 

Gulu,  who  was  King  of  Heaven.    Nambi's  relations  objected  to 
the  marriage  because  they  said  that  the  man  did  not  know  of 
any  food  except  that  which  the  cow  yielded,  and  they  despised 
him.    Gulu  their  father,  however,  said  they  had  better  test  Kintu 
before  he  consented  to  the  marriage,  and  he  accordingly  sent 
and  robbed  Kintu  of  his  cow.     For  a  time  Kintu  was  at  a  loss 
what  to  eat,  but  managed  to  find  different  kinds  of  herbs  and 
leaves  which  he  cooked  and  ate.     Nambi  happened  to  see  the 
cow  and   recognised  it,   and   complaining   that  her   brothers 
wished  to  kill  the  man  she  loved,  she  went  to  the  earth  and 
told  Kintu  where  his  cow  was,  and  invited  him  to  return  with 
her  to  take  it  away.     Kintu  consented  to  go,  and  when  he 
reached   Heaven  he  was  greatly  surprised  to  see  how  many 
people  there  were  with  houses,  cows,  goats,  sheep,  and  fowls 
running  about.     When    Nambi's  brothers  saw  Kintu  sitting 
with  their  sister  at  her  house,  they  went  and  told  their  father, 
who  ordered  them  to  build  a  house  for  Kintu  and   said  they 
were  to  give  him  a  further  testing  to  see  whether  he  was  worthy 
of  their  sister.     An  enormous  meal  was  cooked,  enough  food 
for  a  hundred  people,  and  brought  to  Kintu,  who  was  told  that 
unless  he  ate  it  all  he  would  be  killed  as  an  impostor ;  failure 
to  eat  it,  they  said,  would  be  proof  that  he  was  not  the  great 
Kintu.     He  was  then  shut  up  in  a  house  and  left.     After  he 
had  eaten  and  drunk  as  much  as  he  wished,  he  was  at  a  loss 
to  know  what  to  do  with  the  rest  of  the  food  ;  fortunately  he 
discovered  a  deep  hole  in  the  floor  of  the  house,  so  he  turned 
all  the  food  and  beer  into  it  and  covered  it  over  so  that  no 
one  could  detect  the  place.     He  then  called  the  people  out- 
side to  come  and  take  away  the  baskets.     The  sons  of  Gulu 
came  in,  but  would  not  believe  he  had  eaten  all  the  food,  they 
therefore  searched  the  house,  but  failed  to  find  it.     They  went 
to  their  father  and  told  him  that  Kintu  had  eaten  all  the  food. 
He  was  incredulous,  and  said  he  must  be  further  tested  ;  a 
copper  axe  was  sent  by  Gulu,  who  said  :  "  Go  and  cut  me  fire- 
wood from  the  rock,  because  I  do  not  use  ordinary  firewood." 
When  Kintu  went  with  the  axe  he  said  to  himself :  "  What 
am   I   to    do  ?    if  I   strike  the  rock,  the  axe  will  only  turn 
its  edge  or  rebound."     However,  after  he  had  examined  the 
rock  he  found  there  were  cracks  in  it,  so  he  broke  off  pieces 


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462  THE   BAGANDA  chap. 

and  returned  with  them  to  Gulu,  who  was  surprised  to  get 
them  ;  still  he  said  Kintu  must  be  further  tried  before  they 
gave  their  consent  to  the  marriage.  Kintu  was  next  sent  to 
fetch  water  and  told  he  must  bring  dew  only,  because  Gulu 
did  not  drink  water  from  wells.  Kintu  took  the  water-pot  and 
wentofftoafield  where heput  the  pot  down  and  began  to  ponder 
what  he  was  to  do  to  collect  the  dew.  He  was  sorely  puzzled, 
but  upon  returning  to  the  pot  he  found  it  full  of  water,  so  he 
carried  it  back  to  Gulu.  Gulu  was  most  surprised  and  said, 
"  This  man  is  a  wonderful  being ;  he  shall  have  his  cow  back  and 
marry  my  daughter."  Kintu  was  told  he  was  to  pick  his  cow 
from  the  herd  and  take  it  ;  this  was  a  more  difficult  task  than 
the  others,  because  there  were  so  many  cows  like  his  own  he 
feared  he  would  mistake  it  and  take  the  wrong  one.  While 
he  was  thus  perplexed  a  large  bee  came  and  said : 
"  Take  the  one  upon  whose  horns  I  shall  alight ;  it  is  yours.'' 
The  next  morning  he  went  to  the  appointed  place  and  stood 
and  watched  the  bee  which  was  resting  on  a  tree  near  him  ; 
a  large  herd  of  cows  was  brought  before  him,  and  he  pretended 
to  look  for  his  cow,  but  in  reality  he  watched  the  bee,  which  did 
not  move.  After  a  time  Kintu  said,  "  My  cow  is  not  there."  A 
second  herd  was  brought,  and  again  he  said,  "  My  cow  is  not 
there."  A  third  much  larger  herd  was  brought,  and  the  bee  flew 
at  once  and  rested  upon  a  cow  which  was  a  very  large  one,  and 
Kintu  said,  "  That  is  my  cow."  The  bee  then  flew  to  another 
cow,  and  Kintu  said,  "  That  is  one  of  the  calves  from  my 
cow,"  and  so  on  to  a  second  and  third  which  he  claimed  as  the 
calves  that  had  been  born  during  the  cow's  stay  with  Gulu. 
Gulu  was  delighted  with  Kintu  and  said  :  "  You  are  truly 
Kintu,  take  your  cows  ;  no  one  can  deceive  or  rob  you,  you 
are  too  clever  for  that."  He  called  Nambi  and  said  to 
Kintu,  "  Take  my  daughter  who  loves  you,  marry  her  and 
go  back  to  your  home."  Gulu  further  said  :  "  You  must  hurry 
away  and  go  back  before  Death  (Walumbe)  comes,  because 
he  will  want  to  go  with  you  and  you  must  not  take  him  ;  he 
will  only  cause  you  trouble  and  unhappiness."  Nambi  agreed 
to  what  her  father  said  and  went  to  pack  up  her  things.  Kintu 
and  Nambi  then  took  leave  of  Gulu,  who  said  :  "  Be  sure  if 
)'Ou  have  forgotten  anything  not  to  come  back,  because  Death 


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>cvii  FOLKLORE  463 

will  want  to  go  with  you  and  you  must  go  without  him." 
They  started  off  home,  taking  with  them,  besides  Nambi's 
things  and  the  cows,  a  goat,  a  sheep,  a  fowl,  and  a  plantain- 
tree.  On  the  way  Nambi  remembered  that  she  had  forgotten 
the  grain  for  the  fowl,  and  said  to  Kintu,  "  I  must  go  back  for 
the  grain  for  the  fowl,  or  it  will  die."  Kintu  tried  to  dissuade 
her,  but  in  vain  ;  she  said  :  "  I  will  hurry  back  and  get  it 
without  anyone  seeing  me."  He  said  :  "  Your  brother  Death 
will  be  on  the  watch  and  see  you."  She  would  not  listen  to 
her  husband,  but  went  back  and  said  to  her  father,  "  I  have 
forgotten  the  grain  for  the  fowl,  and  I  am  come  to  take  it 
from  the  doorway  where  I  put  it."  He  replied  :  "  Did  I  not 
tell  you  that  you  were  not  to  return  if  you  forgot  any- 
thing, because  your  brother  Death  would  see  you,  and  want  to 
go  with  you  ?  Now  he  will  accompany  you."  She  tried  to 
steal  away  without  Death,  but  he  followed  her :  when  she 
rejoined  Kintu,  he  was  angry  at  seeing  Death,  and  said  : 
"Whj'have  you  brought  your  brother  with  you?  who  can  live 
with  him  ?  "  Nambi  was  sorry,  so  Kintu  said  :  "  Let  us  go  on 
and  see  what  will  happen."  When  they  reached  the  earth 
Nambi  planted  her  garden,  and  the  plantains  grew  rapidly, 
and  she  soon  had  a  large  plantain-grove  at  Manyagalya.  They 
lived  happily  for  some  time  and  had  a  number  of  children, 
until  one  day  Death  asked  Kintu  to  send  one  of  his  children 
to  be  his  cook  ;  Kintu  replied,  "  If  Gulu  comes  and  asks  me 
for  one  of  my  children,  what  am  I  to  say  to  him  ?  shall  I  tell 
him  that  I  have  given  her  to  be  your  cook  ?  "  Death  was 
silent  and  went  away,  but  he  again  asked  for  a  child  to  be  his 
cook,  and  again  Kintu  refused  to  send  one  of  his  daughters,  so 
Death  said,  "  I  will  kill  them."  Kintu,  who  did  not  know  what 
he  meant,  asked,  "What  is  it  you  will  do?"  In  a  short  time, 
however,  one  of  the  children  fell  ill  and  died,  and  from  that 
time  they  began  to  die  at  intervals.  Kintu  returned  to  Gulu 
and  told  him  about  the  deaths  of  the  children,  and  accused 
Death  of  being  the  cause.  Gulu  replied,  "Did  I  not  tell  you 
when  you  were  going  away  to  go  at  once  with  your  wife  and 
not  to  return  if  you  had  forgotten  anything,  but  you  allowed 
Nambi  to  return  for  the  grain  ?  Now  you  have  Death  living 
with  you :  had  you  obeyed  me  you  would  have  been  free  from 


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464  THE   BAGANDA  chap. 

him  and  not  lost  any  of  your  children."  After  some  further 
entreaty,  Gulu  sent  Kaikuzi,  the  brother  of  Death,  to  assist 
Nambi,  and  to  prevent  Death  from  killing  the  children. 
Kaikuzi  went  to  the  earth  with  Kintu  and  was  met  by  Nambi, 
who  told  him  her  pitiful  story  ;  he  said  he  would  call  Death 
and  try  to  dissuade  him  from  killing  the  children.  When  Death 
came  to  greet  his  brother  they  had  quite  a  warm  and  affection- 
ate meeting,  and  Kaikuzi  told  him  he  had  come  to  take  him 
back,  because  their  father  wanted  him.  Death  said,  "  Let  us 
take  our  sister  too,"  but  Kaikuzi  said  he  was  not  sent  to  take 
her,  because  she  was  married  and  had  to  stay  with  her  husband. 
Death  refused  to  go  without  his  sister,  and  Kaikuzi  was 
angry  with  him  and  ordered  him  to  do  as  he  was  told.  Death, 
however,  escaped  from  Kaikuzi's  grip  and  fled  away  into  the 
earth.  For  a  long  time  there  was  enmity  between  the  two 
brothers  ;  Kaikuzi  tried  in  every  possible  way  to  catch  his 
brother  Death,  who  always  escaped.  At  last  Kaikuzi  told  the 
people  to  remain  in  their  houses  for  several  days  and  not  let  any 
of  the  animals  out,  and  he  would  have  a  final  hunt  for  Death. 
He  further  told  them  that  if  they  saw  Death  they  must  not 
call  out  nor  raise  the  usual  cry  (ndulu)  of  fear.  The  instruc- 
tions were  followed  for  two  or  three  days,  and  Kaikuzi  got 
his  brother  to  come  out  of  the  earth  and  was  about  to  capture 
him,  when  some  children  took  their  goats  to  the  pasture  and 
saw  Death  and  called  out.  Kaikuzi  rushed  to  the  spot  and 
asked  why  they  called,  and  was  told  they  had  seen  Death  ;  he 
was  angry,  because  Death  had  again  gone  into  the  earth ;  so  he 
went  to  Kintu  and  told  him  he  was  tired  of  hunting  Death 
and  wanted  to  return  home ;  he  also  complained  that  the 
children  had  frightened  Death  into  the  earth  again.  Kintu 
thanked  Kaikuzi  for  his  help  and  said  he  feared  nothing  more 
could  be  done,  and  hoped  Death  would  not  kill  all  the  people. 
From  that  time  Death  has  lived  upon  the  earth  and  killed 
people  whenever  he  could,  and  then  escaped  into  the  earth 
at  Tanda  in  Singo. 


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XVII  FOLKLORE  465 


The  Story  of  Mpobe 

There  was  once  a  hunter  named  Mpobe,  who  was  an  expert 
in  hunting  the  edible  rat  (musu).  One  day  as  he  was  sitting 
in  his  house,  he  saw  a  friend,  Omuzizi,  come  running  towards 
him,  who  said,  "  Come  and  let  us  hunt  the  rat."  Mpobe 
agreed  to  go  and  took  his  hunting  net  and  his  dogs,  and  they 
went  off  together  to  the  place  where  the  game  was  known  to 
abound.  Omuzizi  told  Mpobe  to  stop  at  a  certain  place  while 
he  went  on  to  fix  the  net  to  catch  the  animals  ;  when  he  had 
fixed  it  he  called  to  Mpobe  to  let  the  dogs  loose  ;  the  latter 
then  fastened  the  bells  to  one  dog  and  turned  them  loose. 
The  dogs  soon  started  a  fine  rat  and  went  after  it,  but  it 
turned  and  ran  to  one  side  where  there  was  no  one  standing 
and  no  net  to  stop  it.  Mpobe  said, "  Never  mind,  the  dogs  will 
catch  it,"  and  he  followed  them,  leaving  his  companions  by  the 
net.  Omuzizi  waited  until  sunset  for  Mpobe  and  then  took  the 
net  and  went  home.  The  rat  ran  on  and  the  dogs  after  it,  and 
Mpobe  after  the  dogs,  until  it  entered  a  large  hole,  and  the  dogs 
dashed  in  after  it ;  when  Mpobe  reached  the  hole  he  could  hear 
the  bells  and  followed  the  sound  of  them.  They  went  on  until 
the  rat  came  to  a  number  of  people  :  it  rushed  past  them  with 
the  dogs  close  after  it.  When  Mpobe  came  up,  he  was 
surprised  to  see  the  people,  a  large  garden,  and  many 
houses.  He  asked  the  people  if  they  had  seen  his  dogs  ; 
they  replied  that  they  had,  and  pointed  out  the  way  they 
had  gone.  So  he  followed,  though  he  was  afraid,  and  at 
length  he  came  upon  his  dogs  with  the  rat  standing  near 
an  important  looking  person.  Mpobe  fell  down  before  him 
and  greeted  him,  and  Death  (for  it  was  he)  asked  him  where 
he  came  from.  Mpobe  answered  that  he  came  "  from  above  " 
where  he  had  been  hunting,  and  told  him  how  he  had 
followed  his  dogs  into  the  hole  and  on  until  he  reached  that 
spot.  Death  then  asked  him  what  he  had  seen  since  he 
entered  his  country.  Mpobe  said  he  had  not  had  time  to  look 
about  him,  because  he  was  so  busy  following  the  dogs. 
Death  then  told  him  to  return  to  his  home,  and  warned  him 
not  to  tell  anyone  where  he  had  been,  nor  to  mention  what  he 

H    H 


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466  THE    BAGANDA  CHAP. 

had  seen ;  he  said,  "  You  must  not  tell  your  father,  mother,  wife, 
nor  any  of  your    brothers  "  ;  Mpobe  promised  to   obey,  and 
said  he  would  not  speak  about  the  place.     Death  threatened 
him  that  if  ever  he  did  so  he  would   kill  him.     Mpobe   then 
returned  home  with  his  rat ;  his  wife  congratulated  him  upon 
his  return,  and  went  to   cook   his  food.     After  the  meal  she 
asked  her  husband,  "  Have  you  been  in  the  field  all  the  time 
since  you  went  away  ?  "    He  replied, "  Yes,  I  went  to  hunt  the 
rat  and  stayed  all  night  hunting  it."     His  father  came  later  on, 
and    asked    him    where    he   had  been  hunting  all   the   time. 
Mpobe  replied,  "  I   was  in   the   field   hunting  all   the    time." 
After  some  days  Mpobe's  mother  came  to  see  him,  and  found 
him   alone  and  asked   him,  "  Were  you  really  in  the  field  all 
those  days?  What  did  you  eat  and  drink  ?"    Her  son  replied, 
"  As  I  have  said  I  was  there,  I  am  not  going  to  tell  you  any- 
thing further,  you  can  go   and  ask   others  and  listen  to  what 
they  say."     She  answered,  "  Mpobe,  tell  me  just  a  little,  please 
do."  Mpobe  answered,  "  I  will   tell  you  just  a  little,  but  do 
not  tell  anyone  else."     His  mother  promised  she  would  not, 
so  Mpobe  told  her  how  he  followed  his  dogs,  how  he  entered 
into  the  hole,  and  came  to  the  land  of  the  dead,  where  he  saw 
numbers  of  people.     He  told  her  how  fearful  he  was,  how  he 
asked   the  people   to  tell    him  the  way  the  dogs  had  gone, 
how  he  had  come  upon  Death  and  found  his  dogs  and  the  rat, 
how  he  had  been  sent  back  with  the  rat,  and  how  he  thanked 
Death.     He  further  told  how  Death  had  asked  his  name  and 
warned  him  not  to  tell    anyone  his  experiences  on  pain  of 
death.     His    mother    left    him   after    hearing    the    story  and 
returned  home.     In  the  evening  when  it  was  dark  Mpobe  heard 
someone  calling  him,  "Mpobe!  Mpobe!"  and  he  replied,"!  am 
here.    What  do  you  want  ".''    Death  said, "What  did  I  tell  you?" 
Mpobe  said,  "You  told  me  not  to  tell  what  I  had  seen  at  your 
place,  and.  Sir,  I  have  only  told  my  Mother  a  little."     Death 
said,  "  I  will  leave  you  time  to  settle  up  your  affairs,  you  must 
die   when  you  have  expended   your   property."     Mpobe  was 
silent,  he  had  nothing  to  answer.     Death   therefore  repeated 
his  words,  so  Mpobe  answered,  "  Let  me  sell  all   I  have,  and 
live  upon  the  proceeds  before  I  die."     He  sold  first  his  child 
and  bought  a  cow  with  the  money  and   killed  it,  and   ate  it 


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XVII  FOLKLORE  467 

very  slowly  ;  a  year  passed,  and  indeed  many  years  before  he 
had  come  to  an  end  of  all  his  property.  Death  called  to  him 
and  asked  if  he  had  not  consumed  everything.  Mpobe  said  he 
had  not ;  he  tried  to  hide  away  in  the  forest  where  Death 
would  not  find  him,  but  Death  said,  "  Mpobe !  why  are  you 
hiding  in  the  forest  ?  Do  not  think  I  cannot  see  you."  He  tried 
all  kinds  of  different  places  wherein  to  hide,  but  Death  always 
discovered  him.  At  last  he  returned  to  his  house  and  said, 
"  Let  me  remain  here  and  let  Death  come  to  me,  because  it 
is  useless  to  try  to  hide  from  him."  Death  came  and  asked, 
"  Mpobe,  have  you  finished  your  wealth  ?  "  He  replied,  "  I  have 
finished  it  all,"  so  Death  took  him.  Hence  comes  the  saying, 
"  To  be  worried  into  telling  a  secret  killed  Mpobe."  If  he 
had  not  told  his  Mother,  Death  would  not  have  killed  him. 

The  Leopard  and  the  Hare 

Once  upon  a  time  there  was  a  Leopard  and  a  Hare.  Mr. 
Leopard  had  cheated  Mr.  Hare  of  his  goat.  When  Mr. 
Leopard  could  not  find  means  to  repay  Mr.  Hare,  he  asked 
him  to  go  with  him  to  visit  some  relations  on  the  islands, 
where  he  might  obtain  a  goat  to  refund  him  the  debt.  Mr. 
Leopard  said  to  Mr.  Hare,  "  Make  up  four  parcels  of  food, 
because  the  part  of  the  lake  we  have  to  cross  is  dangerous  and 
unless  you  throw  some  food  into  it  you  cannot  cross  it  safely. 
I  will  also  take  four  parcels  of  food  and  throw  them  into  the 
lake."  Mr.  Leopard,  however,  instead  of  tying  up  food,  tied 
up  four  stones  as  parcels  and  took  his  food  in  a  bag. 
When  they  had  paddled  some  distance  by  canoe,  Mr.  Leopard 
said  to  Mr.  Hare,  "  Throw  over  your  food  here " ;  so 
Mr.  Hare  threw  his  parcels  into  the  lake.  When  they 
reached  the  island,  and  were  walking  up  from  the  shore, 
Mr.  Leopard  said,  "In  the  bag  of  a  great  person  there  never 
fails  to  be  something  to  eat,"  and  he  took  out  some  food  and 
began  to  eat,  but  did  not  give  his  friend  any.  Mr.  Hare  per- 
ceived Mr.  Leopard  meant  to  starve  him  to  death  to  escape 
paying  his  debt.  When  they  had  gone  a  little  further,  Mr. 
Leopard  said,  "  When  we  are  given  beer  to  drink  in  the  place 
to  which  we  are  going,  you  go  and  bring  a  beer-tube  for  us  to 

II  H  2 


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468  THE   BAGANDA  chap. 

drink  it  with."    Mr.  Hare  promised   to  do  so.     When  they 
arrived  at  the  garden,  they  were  given  some  beer,  and   Mr. 
Hare  went  to  bring  a  beer-tube,  but  when  he  came  back  he 
found  Mr.  Leopard  had  drunk  the  beer.     In    like    manner 
when  they  were  about  to  have  a  meal,  Mr.  Leopard  said  to  Mr. 
Hare,  "  Go  and  bring  a  plantain  stem  for  us  to  wash  our  hands 
with."    Mr.  Hare  went,  but  by  the  time  he  came  back  with  it,  Mr. 
Leopard  had  eaten  all  the  food  without  washing  his  hands. 
Mr.  Hare  was  very  angry,  but  said  nothing.     In  the  evening 
after  dark  Mr.  Leopard  slipped  out  quietly,  unobserved,  and 
went  and  stole  a  goat  from  the  neighbours  and  killed  and  ate 
it ;  he  took  some  of  the  blood  and  smeared  it  over  the  head 
and  eyebrows  of  Mr.  Hare  as  he  was  asleep.     Early  the  next 
morning  the  people  missed  their  goat  and  accused  the  visitors 
of  having  stolen  it,  because  they  traced  the  foot-marks  to  the 
house.    Mr.  Leopard  came  out,  saying,  "  I  know  nothing  about 
it,  perhaps  my  companion  does."  When  Mr.  Hare  came  out,  the 
blood  was  on  his  head,  and  he  was  accused,  tried,  condemned, 
and  killed.     Mr.  Leopard  professed  the  greatest  indignation 
before  the  people,  saying,  "  I  will  not  go  about  with  a  thief ; 
take  him  and  kill  him."  When  he  returned  home,  Mr.  Leopard 
made  a  long  story  and  professed  to  be  sorry  for  his  companion 
who  had  thus  been  caught  and  killed.     The  brother  of  Mr. 
Hare  did  not  believe  the  story,  so  he  went  to  one  of  the  gods 
(Lubare)  and  asked  his  advice,  and  was  told  how  Mr.  Leopard 
had  brought  about  the  death  of  Mr.  Hare.   The  brother  there- 
tore  went  to  Mr.  Leopard  and  said,  "  You  must  pay  me  that 
debt  now  that  my  brother  is  dead."  Mr.  Leopard  agreed  to  do 
so,  and  also  expressed  his  sorrow  for  the  death  of  the  brother. 
Mr.Leopard  said,"  Let  us  go  to  the  islands  where  my  people  live ; 
they  may  help  me  to  pay  the  debt."  The  Hare's  brother  agreed, 
and  Mr.  Leopard  told  him  he  must  take  four  parcels  of  food 
to  propitiate  the  lake  spirit.     Mr.   Hare's  brother  had  been 
warned  of  the  trick,  and  so  put  stones  into  the  parcels  as  the 
Leopard  had  done  ;  he  also  put  two  very  white  cowry-shells 
into  his  bag  and  some  food,  and  went  off  to  meet  Mr.  Leopard 
at  the  lake.     When  they  reached  the  place  where  Mr.  Leopard 
said  the  rite  had  to  be  performed,  they  dropped  their  parcels 
into  the  lake,  and  then  paddled  on  to  the  island.     When  they 


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XVII  FOLKLORE  469 

arrived  and  were  walking  up  from  the  lake,  Mr.  Leopard  said, 
"  In  the  bag  of  a  great  person  there  is  never  wanting  food." 
The  Hare's  brother  said  "  No,"  and  put  his  hand  into  his  bag  and 
brought  out  some  food,  which  when  the  Leopard  saw  he  was 
very  angry  and  said,  "  Eat  mine  also  ;  I  don't  like  impertinent 
people."  When  they  reached  the  border  of  the  garden,  Mr. 
Leopard  said,"When  we  come  to  these  people  and  they  ask  us 
to  have  beer, you  must  run  and  bring  a  beer-tube."  Mr.  Hare's 
brother  thought  for  a  moment  what  he  could  do  to  be  even 
with  Mr.  Leopard,  so  he  said,  "  I  feel  unwell,  wait  while  I  turn 
aside  into  the  grass."  He  had,  however,  gone  to  cut  a  beer-tube, 
which  he  hid  away  in  his  clothing.  When  they  reached  the 
garden  Mr.  Leopard  said,  "  When  we  are  asked  to  have  food  you 
bring  a  plantain  stem  to  wash  our  hands."  Mr.  Hare's  brother 
said  he  would,  but  he  must  turn  aside  again,  and  while  he  was 
away  he  got  the  plantain  stem  and  hid  that  also  in  his  clothing. 
When  they  were  given  beer,  Mr.  Leopard  said,  "  Bring  a  tube 
for  us  to  drink  the  beer,"  so  Mr.  Hare's  brother  ran  away  to  get 
it,  and  came  back  at  once  with  it,  saying,  "  Do  you  see  how 
quickly  I  run?  Here  is  the  tube."  When  they  were  given  food 
Mr.  Leopard  said,  "  Bring  a  plantain  stem  for  us  to  wash  our 
hands."  Mr.  Hare's  brother  ran  off  and  came  back  almost  at 
once,  saying,  "  See  how  fast  I  run  ;  here  it  is."  After  sunset 
when  they  went  to  rest,  Mr.  Hare's  brother  took  his  two 
cowry-shells  and  fixed  them  on  his  eyes  and  went  to  bed. 
Presently  Mr.  Leopard  slipped  out  quietly  and  stole  a  goat 
from  their  neighbours,  which  he  killed  and  ate  ;  then  he  brought 
some  of  the  blood  to  put  on  Mr.  Hare's  brother,  but  seeing  the 
white  shells  shining  he  thought  it  was  the  open  eyes  and  said, 
"Are  you  not  asleep?"  This  waked  Mr.  Hare's  brother  and  he 
replied, "  No,  I  am  not  very  well."  Mr.  Leopard  went  away  for 
a  time  and  then  tried  again,  but  again  he  found  Mr.  Hare's 
brother  apparently  awake,  and  stole  back  to  his  bed.  By  this 
time  it  was  daylight  and  the  people  had  missed  their  goat  and 
followed  the  foot  prints  to  the  house  in  which  the  guests  were. 
There  they  called  out,  saying,"  Thevisitorshavestolenourgoat." 
Mr.  Hare's  brother  ran  out  and  said,  "  I  am  no  thief;  examine 
me  and  see."  When  Mr.  Leopard  came  out  they  saw  the  blood 
on  his  mouth  and  nails ;  so  he  was  tried  and  condemned  to  death. 


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470  THE    BAGANDA  chap. 

Mr.  Hare's  brother  said,  "  I  will  not  go  with  a  thief;  let  him  be 
killed."  Mr.  Leopard  was  taken  and  killed,  and  Mr.  Hare's 
brother  was  thus  avenred  of  his  brother's  death. 


The  Cat  and  the  Fowl 

At  one  time  the  fowls  used  to  be  lords  of  the  wild  cats, 
and  made  them  their  servants  and  employed  them  to  supply 
them  with  food.  Whenever  a  cat  caught  flying  ants,  the  fowls 
demanded  four-fifths  of  all  they  caught  ;  this  tax  was  paid  in 
large  packets  of  ants,  which  the  cats  had  to  tie  up  and  bring 
before  the  fowls  to  let  them  see  what  spoil  they  had  taken. 
The  cats  did  not  like  this  arrangement,  and  once  or  twice 
they  wished  to  rebel,  but  were  cowed  by  the  fowls  threatening 
to  burn  them  with  their  combs.  One  day  the  cats'  fire 
had  gone  out,  and  a  mother  cat  sent  one  of  the  younger 
members  of  the  family  to  the  fowls  to  beg  for  fire.  When  the 
young  cat  arrived,  he  found  the  Cock  very  drunk  and  fast 
asleep,  and  the  others  away  from  home  ;  he  tried  to  wake 
him,  but  failed  to  do  so  ;  he  therefore  went  back  and  told  his 
mother.  The  mother  said  :  "  Go  back  again  with  some  dry 
grass  and  put  it  to  his  comb  and  bring  the  fire  "  ;  so  he  went 
back  and  applied  the  grass  to  the  comb,  but  there  was  no  fire. 
The  young  cat  returned  to  his  mother  and  told  her  the  grass 
would  not  take  fire  ;  the  mother  was  angry  and  said,  "  You 
have  not  really  tried,  come  along  with  me  and  do  it  again." 
When  they  went  again,  the  cock  was  still  asleep.  They 
approached  him  very  slowly,  and  touched  the  comb  with  the 
grass,  and  then  blew  on  it  to  see  if  it  was  on  fire,  but  there 
was  never  a  spark  ;  they  felt  if  the  comb  was  hot,  putting 
their  hands  gently  on  it,  though  they  were  dreadfully  afraid 
of  being  burnt.  To  their  great  surprise  they  found  that  the 
comb  was  quite  cold,  even  though  it  was  red  ;  after  feeling  it 
they  finally  waked  the  fowl  and  told  him  they  were  not  going 
to  serve  him  any  longer,  they  were  tired  of  his  rule.  The 
fowl  was  angry  and  began  to  make  a  great  noise,  and  tried  to 
terrify  the  cats  with  threats,  but  they  said,  "  We  don't  fear 
you  ;  we  have  tested  your  comb  while  you  were  asleep  and 


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XVII  FOLKLORE 


471 


know  that  it  has  no  fire  in  it,  and  now  we  will  kill  you  if  you 
say  anything  more."  The  fowl  saw  that  his  empty  boasting 
had  been  discovered,  and  from  that  time  fowls  have  had  to 
escape  cats  because  of  the  enmity  between  them  ;  for  this 
reason  fowls  took  refuge  with  man  to  be  safe  from  cats. 


The  Lion  and  the  Crocodile 

A  lion  and  a  crocodile  once  had  a  quarrel  as  to  which  was  the 
stronger,  and  each  maintained  that  he  was  the  stronger ;  the 
one  said,  "  I  can  kill  the  hippopotamus  in  the  water,"  and  the 
other  said, "  I  can  kill  the  buffalo  on  the  dry  land  "  ;  thus  they 
were  always  disagreeing  as  to  which  was  really  the  stronger. 
One  day  the  lion  stalked  a  buffalo  by  the  lake,  and  just  as  he 
sprang  upon  it  and  was  dragging  it  down,  the  crocodile  slipped 
out  from  his  hiding-place,  caught  hold  of  the  buffalo  by  the 
leg,  and  dragging  both  the  buffalo  and  the  Hon  into  the  water 
drowned  and  ate  them.  The  crocodile  was  then  doubly  sure 
of  his  strength,  and  when  he  next  saw  the  lion's  son  he 
began  to  boast  of  his  prowess,  and  say  how  much  stronger 
he  was  than  the  lion  ;  he  also  related  how  he  killed  the  father 
of  this  young  animal.  The  young  lion  was  very  angry,  and 
waited  his  opportunity  for  revenge.  One  day  the  lion  stalked 
a  buffalo  at  a  little  distance  from  the  lake  ;  as  soon  as  he 
sprang  upon  it  the  crocodile  ran  up,  caught  hold  of  the 
buffalo's  leg  and  pulled,  to  drag  them  both  into  the  water; 
the  lion  also  tugged  in  the  opposite  direction,  and  soon  the 
crocodile  was  overcome  and  killed  ;  the  Hon  was  thus  even 
with  the  crocodile,  and  avenged  his  father's  death.  From  that 
time  the  lion  and  the  crocodile  have  been  said  to  be  of  equal 
strength,  the  one  on  dry  land  and  the  other  in  water. 


The  Dog  and  the  Leopard 

It  once  happened  that  a  leopard  and  a  dog  were  very 
great  friends ;  the  leopard  was,  however,  the  owner  of  the 
house  in  which  they  lived  ;  the  dog  was  treated  more  as  a 
servant  than  a  friend  by  the  leopard  and  his  wife.      When 


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472  THE   BAGANDA  chap. 

the  rainy  season  came  on,  the  leopard  said  to  the  dog  :  "  Let 
us  go  and  see  our  ant-hillocks,  whether  the  ants  are  about  to 
swarm,  because  the  year  is  ended."  The  dog  agreed,  and  they 
went  to  examine  the  hillocks  and  found  them  showing  signs 
of  swarming  ;  they  therefore  made  their  preparations  and 
soon  caught  a  large  quantity  of  ants,  which  they  took  home 
and  the  leopard's  wife  cooked,  and  they  had  a  sumptuous 
meal.  Those  which  were  over  they  fried,  and  dried  in  the 
sun.  The  leopard  afterwards  said,  "  I  will  take  four  bundles 
of  these  ants  we  have  dried  in  the  sun  to  my  wife's  relations  "; 
the  dog  agreed,  and  they  settled  the  day  upon  which  they 
should  go.  Early  in  the  morning  of  the  appointed  day  the 
leopard  dressed  in  his  best  clothes  and  took  his  harp,  because 
he  was  an  expert  player,  and  said  to  the  dog,  "  You  carry  the 
ants."  The  dog  made  the  bundles  into  a  load,  put  them  on 
his  head,  and  started  off  after  the  leopard.  On  the  way  they 
met  some  people  they  knew  and  greeted  them ;  their  friends 
asked  them  where  they  were  going,  and  the  leopard  replied, 
"  I  am  going  to  see  my  wife's  relations."  They  asked  him  to 
play  a  tune  on  his  harp,  which  he  did,  and  sang  :  "  I  have  a 
load  of  white  ants  like  that  which  the  dog  carries  ;  I  have  a 
load  of  white  ants  like  that  which  the  dog  carries."  Their 
friends  thanked  the  leopard  for  the  tune  and  song,  and  took 
leave  of  him,  and  went  on  their  way,  and  the  leopard  and  the 
dog  went  on  their  way.  After  a  time  the  dog  said,  "  Sir,  I 
feel  unwell ;  I  must  run  aside  into  the  grass."  The  leopard 
said,  "  All  right,  go,"  and  waited  in  the  road  for  him.  While 
in  the  grass  the  dog  ate  all  the  ants  and  filled  the  packets 
with  dry  grass,  and  returned  after  tying  them  up  as  before  ; 
they  then  went  on  their  way.  After  a  time  the  dog  said  to 
the  leopard,  "  Sir,  lend  me  the  harp  that  I  may  play  and  sing 
as  we  walk."  The  leopard  did  so,  and  the  dog  played  and 
sang,  "  A  load  of  rubbish  for  my  wife's  relations  ;  a  load  of 
rubbish  for  my  wife's  relations."  The  leopard  thanked  the 
dog  for  his  song,  and  said,  "  You  played  very  well,"  to  which 
the  dog  replied,  "  Thank  you,  sir."  When  they  reached  their 
destination,  the  leopard  greeted  his  wife's  relations  and  asked 
how  they  were  ;  they  also  asked  how  the  leopard  and  his  wife 
and  relations  were,  but  they  took  no  notice  of  the  dog.     The 


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xni  FOLKLORE  473 

leopard's  relatives  then  brought  out  their  pipes  and  gave  the 
leopard  one  to  smoke,  but  they  ignored  the  dog  ;  after  a  time 
the  dog  walked  away,  and  as  soon  as  he  got  out  of  sight  he 
ran  away  as  fast  as  he  could.     After  a  while  the  leopard  said 
he  had  brought  them  some  ants  to  eat,  and  began  to  untie  the 
parcels,  but  to  his  utter  surprise  and  annoyance  he  found 
nothing  but  dry  grass  ;  he  was  very  angry  and  ashamed,  and 
called  for  the  dog,  but  the  dog  had  gone.     When  the  leopard 
discovered  how  the  dog  had  played  him  a  trick  and  escaped, 
he  went  to  the  deity  and  consulted  him  as  to  how  he  should 
act.    The  deity  answered,  "When  you  beat  the  drums  for  twin 
dances  the  dog  will  come."     Some  time  later  the  leopard's 
wife  gave  birth  to  twins,  and  the  leopard's  friends  and  relations 
came  together  and  beat  the  drums  for  the  twins,  and  danced  ; 
the  sheep  also  came  to  the  dance.    As  they  danced  they  sang : 
"  Who  will  show  me  the  dog  ?    Who  will  show  me  the  dog  ?  " 
Others  took    up    the    refrain  and  waved    their   tails,  saying, 
"  There  is  no  dog  here,  there  is  no  dog  here."     Late  in  the 
evening  the  sheep  went  home  and  told  the  dog  about  the 
dance,  and  what  a  wonderful  entertainment  it  was.     The  dog 
replied  :    "  I   am  sorry  I  was  not  there  to  see  it  all."     The 
sheep  said  :  "  In  the  morning  I  will  put  you  into  my  tail  and 
take  you."     The  next  morning  the  sheep  put  the  dog  into  his 
tail,  and  they  went  to  the  dance  ;  when  the  drums  beat  they 
all  sang  :  "  Show  me  the  dog.     Who  will  show  me  the  dog  ?" 
Others  answered,  "  Here  there  is  no  dog,  here  there  is  no  dog." 
In  the  evening,  when  the  drums  were  sounding  loudly,  the 
sheep  became  excited  and  danced  and  sang,  and  waved  his  tail 
so  violently  that  the  dog  slipped  out  and  fell  to  the  ground  ;  he 
immediately  ran  away,  and  again  escaped.     The  leopard  was 
very  angry  and  caught  the  sheep  and  killed  him.     The  dog 
ran  off  to  Mr.   Man  and  lived  with  him.    Now,  whenever  a 
leopard  meets  a  dog,  he  kills  it  if  he  can.     From  that  time, 
too,  there  has  been  enmity  between  the  leopard  and  the  dog, 
and  also  between  the  sheep  and  the  leopard  because  the  sheep 
shielded  the  dog. 


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474  THE   BAGANDA  chap. 


The  Lioness  and  the  Cow 

There  were  once  a  lioness  and  a  cow  living  near  to  each 
other,  though  not  in  the  same  house  ;  the  lioness  gave  birth  to 
a  female  lion,  and  the  cow  gave  birth  to  a  bull-calf.  When 
the  two  children  grew  up  the  cow's  child  was  a  mischievous 
child,  while  the  lioness's  child  was  gentle  and  meek.  After  a 
time  the  cow  and  the  lioness  dug  a  well,  and  got  it  into  splendid 
order ;  the  lion  said  to  the  cow  :  ''  We  have  an  excellent  well, 
but  you  can't  imagine  how  full  of  mischief  your  son  is,  so 
please  warn  him  lest  he  come  and  spoil  our  well,  and  cause  us 
to  quarrel  and  end  our  friendship."  The  cow  readily  agreed  to 
do  so.  Soon  after  this  the  lioness  went  away  to  buy  food,  and 
asked  the  cow  to  look  after  her  child  while  she  was  away.  The 
cow  consented  to  do  so,  and  the  two  children  played  together 
near  the  house  for  some  time.  Presently  they  went  further 
away  and  came  to  the  well ;  the  calf  first  knocked  some  dirt 
into  it,  and  after  further  play  he  pushed  the  baby  lioness  into 
the  well  and  she  was  drowned.  The  calf  ran  home  to  his 
mother  and  said  his  companion  had  fallen  into  the  well  and 
was  drowned.  The  cow  said  :  "The  lioness  will  surelykill  me  for 
this ;  let  us  run  away  "  ;  so  they  packed  hastily,  and  ran  away 
to  the  bushbuck  and  hid  with  him.  The  bushbuck  made 
them  welcome  and  promised  to  butt  the  lioness  and  drive  her 
away  should  she  come.  When  the  lioness  came  back  from 
purchasing  her  food  she  found  the  house  empty,  and  went  on 
to  the  cow's  house,  but  that  was  also  empty.  So  she  hunted 
about  and  called,  but  got  no  reply.  After  a  prolonged  search 
she  came  upon  the  body  of  her  child  in  the  well,  and  wept 
bitterly  and  bemoaned  her  loss.  She  then  hunted  the  cow 
and  at  length  came  to  the  bushbuck,  calling,  "  Whose, whose  ?  " 
To  this  the  bushbuck  answered,  "  Yours,  yours."  The  bush- 
buck said  to  the  cow,  "  Run  away,  you  will  cause  me  my 
death  ;  run  away  to  the  antelope.''  The  cow  did  so,  and  hid 
there  for  a  time  ;  but  when  the  lioness  came  to  the  antelope  and 
asked  for  the  cow,  the  antelope  said,  "  Run  away,  you  are 
bringing  me  into  trouble  and  will  cause  my  death."  The 
cow  fled   to   the  elephant  and  hid  with  him,  but  when  the 


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XVII  FOLKLORE  475 

lioness  came  and  discovered  her  and  roared,  the  elephant  said, 
"  Run  away  from  here,  you  are  bringing  me  into  trouble  and 
will  be  the  cause  of  my  death,"  so  again  she  had  to  flee.  It 
thus  came  about  that  the  cow  had  constantly  to  run  away 
from  the  lioness,  and  was  always  in  fear.  One  day  as 
she  was  fleeing  away,  she  met  a  Wakasanke  bird  who  asked 
her  why  she  was  always  running  away  in  this  manner  ;  the 
cow  answered  :  "  Because  my  child  killed  the  lioness's  child  and 
she  wants  to  kill  me,  and  I  am  looking  for  a  place  where  I 
may  be  safe  from  her  wrath."  The  Wakasanke  replied  :  "  Stay 
with  me,  I  will  frighten  the  lioness  and  drive  her  away."  The 
cow  gladly  agreed,  and  stayed.  Wakasanke  made  his  pre- 
parations to  receive  the  lioness.  He  first  brought  a  flower  of  the 
plantain,  which  is  shaped  like  the  heart  of  an  animal  and  of  a 
reddish-brown  colour,  this  he  put  ready  ;  he  then  milked  some 
milk  into  a  pot  and  put  that  near  ;  he  next  drew  a  pot  of  blood 
from  the  cow  and  put  that  also  ready  ;  when  all  his  preparations 
were  made  he  waited.  After  a  time  the  lioness  came  and  cried, 
"  Whose,  whose  ?"  Wakasanke  answered,  "Mine,  mine,"  and 
took  the  pot  of  blood  and  dashed  it  on  the  lioness's  breast 
and  said,  "  I  have  killed  you,  is  not  this  your  blood  ?  "  He 
struck  the  lioness  with  the  flower,  shouting,  "  Is  not  that  your 
heart?  I  have  killed  you."  He  then  took  the  pot  of  milk 
and  dashed  it  with  all  his  force  upon  the  lioness's  head,  saying, 
"  Let  me  crush  in  your  head  and  brains  and  finish  you  off." 
In  this  way  he  so  terrified  the  lioness  that  she  thought  it  was  her 
blood,  and  she  rushed  away  leaving  the  cow  in  peace.  Thus 
Wakasanke  proved  too  skilful  for  the  lioness,  and  ever  since  the 
Wakasanke  birds  have  lived  about  cows,  and  every  herdsman 
when  he  goes  to  milk  his  cow,  first  milks  a  little  on  the 
ground  to  commemorate  the  action  of  the  Wakasanke 
bird.  From  that  time  whenever  a  lion  meets  a  cow  it  tries 
to  kill  it. 

Sesota,  the  Large  Snake 

Once  upon  a  time  there  was  a  python  named  Kalungu  ;  he 
was  a  very  large  python,  and  very  fierce,  and  killed  all  the 
people  in  that  part  of  the  country  :  no  one  was  able  to  destroy 


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476  THE   BAGANDA  chap. 

him.  It  came  to  pass  that  the  King  called  all  his  people  to  a  recep- 
tion, and  when  they  came  they  told  him  the  news  about  the  big 
serpent.  The  King  asked  why  they  did  not  send  people  to  kill  it, 
and  theysaid  they  had  sent  many  men,  but  it  had  killed  them  all. 
One  man  rose  up  and  said, "  I  will  kill  it,  my  lord."  The  King 
asked  how  he  would  do  it.  He  said  "  My  lord,  give  me  a  water- 
pot,  some  beads,  some  copper  and  some  ivory  bracelets,  and  a 
boy  to  carry  them,  and  I  will  kill  it."  The  King  ordered  the 
things  to  be  giyen  to  the  man  and  ordered  a  boy  to  carry  them 
for  him.  The  man,  the  boy,  and  a  servant  set  out;  the  servant 
blew  a  horn  and  sang :  "  The  great  snake,  the  great  snake,  it 
has  killed  my  father  and  my  mother,  it  is  there  at  Kalungu, 
and  I  am  come  to  make  war,  to  fight  for  revenge  and  satisfac- 
tion." When  they  arrived  at  Kalungu  there  was  no  one  about, 
because  the  python  had  killed  everyone.  They  went  into  an 
empty  house  and  the  man  ordered  the  boy  to  put  the  pot  in 
the  doorway,  while  the  other  man  went  on  blowing  the  horn 
and  singing :  "  The  large  snake,  the  large  snake,  it  killed  my 
father,  it  killed  my  mother,  and  I  am  come  for  the  satisfaction  of 
my  race."  The  snake  answered  thus  :  "  Ah,  I  am  here  my 
friend ;  ah,  I  am  here  to  finish  off  the  people."  When  the  man 
heard  it  singing  he  said  to  the  boy,  "  Sit  on  one  side  of  the  door- 
way and  I  will  sit  on  the  other  side."  The  snake  came  singing 
up  to  the  doorway,  and  when  it  arrived  the  man  bowed  down  and 
said  :  "  My  lord,  the  Kinghas  sent  me  to  greet  you."  The  python 
asked,  "How  is  he?"  The  man  said,  "He  is  very  well,  he 
has  sent  you  a  present  which  is  in  the  water-pot,  it  is  for  you 
to  wear  to  make  you  look  pretty."  The  python  was  pleased 
to  hear  this,  and  the  man  continued,  "  Look,  sir,  into  the  pot 
and  take  the  present."  The  python  put  its  head  into  the  potto 
take  the  bracelets  and  then  entered  in  entirely,  and  the  man 
covered  the  pot  at  once,  and  called  the  boy  to  pick  it  up  and 
carry  it  back  to  the  capital  to  the  King.  When  they  arrived  at 
Court  the  man  was  announced  to  the  King  by  the  gate-keeper, 
who  said :  "  The  man  who  went  to  kill  the  python  has  come, and 
brought  it  with  him  in  the  water-pot."  The  King  sent  for  the 
man,  who  gave  him  a  full  account  of  the  method  by  which  he 
caught  the  snake.  The  King  then  gave  orders  to  have  a  large 
quantity  of  firewood  collected,  and  they  burned  the  python  in 


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XVII  FOLKLORE  477 

the  pot ;  afterwards  the  King  called  the  man,  and  said :  "  I 
will  give  you  the  garden  of  Kalungu  which  the  python 
spoiled."  He  made  him  the  chief  of  it,  and  gave  him  a  number 
of  women  and  cattle,  and  he  became  a  noted  chief  When  the 
man  died  the  garden  became  his  son's  property  and  a  family 
estate. 


Kiwobe  and  his  Sheep 

Once  upon  a  time  there  was  a  man  named  Kiwobe  who  had 
a  sheep,  and  an  only  son  named  Kakange.  One  day  Kiwobe 
went  out  to  visit  a  friend,  and  the  sheep  said  to  the  boy 
Kakange  :  "  Kiwobe  said  when  you  saw  the  sun  shining  you 
were  to  take  me  out  to  the  pasture  ;  what  are  you  doing  ? 
Are  you  waiting  until  it  is  evening  to  take  me  out?  "  When 
the  man  returned  home,  his  son  told  him  what  the  sheep  had 
said.  Kiwobe  said,  "  My  child,  why  do  you  tell  lies?  Can  a 
sheep  talk  like  a  man  ?  "  The  boy  said  :  "  If  you  think  I  am 
telling  you  lies,  pretend  you  are  going  away,  and  after  going 
a  little  distance,  turn  back  and  hide  near  the  door  and  listen, 
and  you  will  hear  it  speak."  Kiwobe  did  as  the  boy  had 
suggested  ;  he  hid  near  the  house,  and  after  a  short  time  the 
sheep  called  to  the  boy  and  asked  :  "  What  did  Kiwobe  tell 
you  ?  "  The  boy  replied  :  "  He  said,  '  When  you  see  the  sun 
shining  untie  the  sheep,  and  take  it  out  to  the  pasture.'"  The 
sheep  said,  "  Well,  what  do  you  see  now  ?  "  When  Kiwobe 
heard  it,  he  went  and  told  his  companions,  saying  he  was 
at  a  loss  what  to  do  because  his  sheep  spoke  like  a  man.  His 
companions  advised  him  to  cut  a  palm-pole,  bring  it,  and 
drop  it  upon  the  sheep  and  kill  it.  Kiwobe  brought  the  pole 
as  they  suggested,  and  dropped  it  by  the  sheep ;  the  sheep, 
however,  sprang  aside  and  escaped,  and  said  to  Kiwobe,  "  Do 
you  want  to  kill  me  ?  I  will  not  blame  you  this  time,  because 
you  are  tired."  When  Kiwobe  saw  he  had  failed  to  kill  the 
sheep  he  left  the  place  secretly,  and  went  to  live  elsewhere 
leaving  the  sheep  tied  in  the  house ;  he  had  also  forgotten  to 
take  with  him  his  axe-handle.  The  sheep  took  the  axe- 
handle  and  followed  the  man  along  the  road  and  found  him 
at  a  dance.     It  said  to  the  people  dancing,  "  What  kind  of  a 


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478  THE   BAGANDA  chap. 

dance  is  this?"  and  at  once  began  to  dance  and  sing:  "  This 
is  coming,  yes,  but  not  arrived  ;  this  is  coming,  yes,  but  not 
arrived."  As  it  was  dancing  it  saw  its  master  Kiwobe,  and 
went  to  him  and  said,  "  My  brother,  why  did  you  leave  me  in 
the  house?  you  also  left  your  axe-handle  which  I  have 
brought."  All  the  people  at  the  dance  were  greatly  surprised 
to  hear  the  sheep  speak,  but  Kiwobe  fled  away  and  the  sheep 
ran  after  him,  and  they  both  arrived  together  at  the  house. 
Kiwobe  then  agreed  with  his  wife  that  she  should  kill  the 
sheep  when  he  went  away  for  a  walk.  The  sheep,  however, 
overheard  the  man  tell  his  wife  to  kill  it,  and  when  Kiwobe 
had  gone  it  caught  the  woman  and  killed  her.  It  then  cut  her 
up  and  cooked  her,  and  took  her  clothes  and  put  them  on. 
When  Kiwobe  returned  he  asked  his  wife  if  she  had  killed 
the  sheep,  and  it  replied,  "  Yes  ;  and  I  am  cooking  it  now." 
Kiwobe  said,  "  Dish  up  the  food,"  and  the  sheep  did  so,  and 
the  man  sat  down  to  eat  his  meal.  When  Kiwobe  was  eating 
his  son  came  up  and  said  to  him,  "  Sir,  that  which  brings  your 
food  is  the  sheep,  it  has  killed  your  wife  and  cooked  her." 
When  Kiwobe  heard  this  he  rose  up,  and  got  his  spear  to  kill 
the  sheep,  but  it  fled  away  and  escaped  during  the  night. 
This  is  the  reason  why  women  never  eat  mutton. 


Sifirwakange  and  Kasokambirye 

It  happened  once  upon  a  time  that  a  man  Sifirwakange 
(I  will  not  lose  mine),  who  lived  in  Singo  and  who  had  two 
cows,  had  two  visitors  come  to  him  to  ask  him  to  assist  them 
and  lend  them  some  money,  because  they  were  in  debt ;  he  lent 
them  the  amount  they  required,  and  they  went  off  saying  to 
one  another,  "  He  will  never  find  us  again."  As  the  men  did 
not  return,  Sifirwakange  set  out  and  hunted  all  Uganda  to 
discover  them,  and  at  last  he  found  them.  They  were 
surprised  and  said  :  "  We  thought  that  by  coming  here  you 
would  never  find  us  again,  and  we  said  we  would  never 
refund  the  money.  However,  here  it  is,  take  it."  When  they 
had  refunded  the  money  and  Sifirwakange  had  gone,  they  told 
Kasokambirye   (Since    I    ate    them)   of   Kyagwe  about  the 


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XVII  FOLKLORE  479 

money.     They  said,  "  That  man  will  never  lose  his  money." 
Kasokambirye  said,  "  Let  me  go  and  borrow  from  him,  and 
return  home  and  see  if  he  can  find  me."     He  therefore  set 
out  and  went  to  Singo  to   Sifirwakange,  and   greeted    him. 
Sifirwakange  called  his  wife  and  told  her  to  cook  a  meal  for 
the  stranger.     Kasokambirye  said,  "My  friend,  I  do  not  know 
you,  but  when   I  heard  of  your    kindness    I    determined    to 
find  you,  and   have   come  because   I    am   in  debt  and  it    is 
pressing    heavily    upon    me ;     I    beg    you    will    give    me    a 
cow,   and    I    will    repay    you    later    on    when    I    can    obtain 
one."     Sifirwakange  said  "  I  cannot  refuse  to  lend  it  to  you, 
therefore  take  the  cow  and  pay  your  debt."     Kasokambirye 
thanked  him  and  set  off  home  to  his  wife  ;  when  he  arrived 
he  told  her  he  had  borrowed  the  cow  from  Sifirwakange,  and 
added,  "  He  does  not  know  where  our  house  is."     He  therefore 
proposed  to  kill  and  eat  the  cow.     At  the  end  of  five  months 
Sifirwakange  said  to  his  wife  :  "  I  want  to  go  to  Kasokambirye 
and  ask  him  to  repay  his  debt."     His  wife  asked  him  :  "  Do  you 
know  where  he  lives  ?  "   He  replied  :  "  Even  though  I  do  not 
know  I  will  find  him."     Sifirwakange  set   out,  and  went   to 
Kyagwe  and  found  Kasokambirye  sitting  in  the  shade  of  his 
doorway ;    when  he  saw  Sifirwakange  he  slipped  away  into 
a  bundle  of   firewood,     Sifirwakange   pretended  he  had  not 
seen  Kasokambirye,  and   asked    the  man's  wife,  "  Where  is 
your  husband  ?  "   She  said,  "  He  went  away  a  long  time  ago 
and  I  do  not  know  where  he  has  gone."     Sifirwakange  said, 
"  Let  me  take  this  bundle  of  fire-wood  and  go  and  make  a 
fire,  because  I  have  no  firewood."    As  he  took  it  up  Kasokam- 
birye came  out.     Sifirwakange  said,  "  My  friend,  is  this  the 
way  you  behave  when  you  are  sought  for  debt?  you  turn  into  a 
bundle  of  firewood."    Kasokambirye  said,  ''  I  live  in  firewood." 
Sifirwakange  said,  "  I  have  come  for  my  cow."  Kasokambirye 
said,  "  Do  not  be  angry  about  it,  I  will  restore  it  in  two  days." 
Sifirwakange    returned    to    the    place   where  he  was  staying, 
and    waited    two    days    and    then    returned.     When    he    was 
nearing   the    house    he    saw   Kasokambirye  eating  his   food. 
When  the  latter  saw  Sifirwakange  coming,  he  entered  into  the 
plantain  food  ;  Sifirwakange  drew  near  and  asked  Kasokam- 
birye's  wife  where  her  husband  was,  she  replied  "  He  has  gone 


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48o  THE   BAGANDA  chap. 

to  look  for  your  cow."  Sifirwakange  said, ''  He  told  me  to  come 
to-day  and  promised  to  give  it  to  me,  and  you  say  he  has 
gone  away."  The  woman  replied, "  Come  again  in  the  morning 
and  see  him."  Sifirwakange  agreed  to  do  so,  but  said,  "  Give  me 
some  food."  The  woman  offered  him  some,  which  he  refused 
and  said,  "  I  want  that  basket  of  food  which  is  near  you." 
The  woman  had  no  excuse  for  refusing  it,  and  he  took  it 
away.  As  he  was  about  to  eat  it  Kasokambirye  called  out, 
"  Don't  eat  me,"  to  which  Sifirwakange  answered,  "  Your  wife 
told  me  you  had  gone  away,  and  here  you  have  hidden  in 
the  food."  Kasokambirye  laughed  and  said,  "  There  is  no 
deceiving  you  ;  remain  here  and  my  wife  will  bring  the  cow." 
The  woman  was  sent  and  brought  the  cow  and  gave  it  to 
Sifirwakange,  who  also  laughed  and  said,  "  You  thought  you 
were  going  to  be  too  sharp  for  me  and  escape  by  your 
magical  skill."  Kasokambirye  told  his  wife  to  cook  a  meal 
which  they  ate  together  and  Sifirwakange  returned  home. 
When  he  arrived  he  said  to  his  wife,  "  I  have  come  with  my 
cow,"  to  which  she  answered,  "  I  congratulate  you  upon  your 
return,  and  also  in  bringing  back  the  cow,  which  I  did  not 
expect  you  would  find." 


The  Hare  and  the  Elephant 

Once  upon  a  time  the  hare  gave  a  dance  and  the  elephant 
came  to  it,  and  the  two  danced  together,  but  the  hare  danced 
better  than  the  elephant.  The  hare  said  to  the  elephant, 
"  Your  movements  are  too  slow,  owing  to  your  great  size  ;  if 
you  would  only  let  me  cut  off  some  of  the  flesh  from  your  hips 
you  might  dance  better."  The  elephant  caught  at  the 
suggestion  and  added  :  "  You  come  and  cut  off  the  flesh  as 
you  think  best,  so  that  I  may  be  a  good  dancer."  Mr.  Hare 
took  a  sharp  knife  and  cut  off  a  large  quantity  of  flesh  from 
Mr.  Elephant  and  left  him.  This  made  Mr.  Elephant  very  ill, 
and  he  called  in  Mr.  Bushbuck  to  help  him.  He  said,  "  Go  to 
Mr.  Hare  and  ask  him  to  send  back  my  flesh,  because  I  shall 
die  without  it."  Mr.  Bushbuck  went  to  Mr.  Hare  and  asked 
him  for  Mr.  Elephant's  flesh.     Mr.  Hare  asked  him, "  You  who 


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XVII  FOLKLORE  481 

are  sent  for  the  flesh,  will  you  not  first  have  a  meal  ? "  Mr. 
Bushbuck  said  he  would,  so  Mr.  Hare  gave  him  some  of  the 
meat  from  Mr.  Elephant  to  eat.  Mr.  Bushbuck  said, "  This  is 
very  good  meat,  where  did  you  get  it?  "  Mr.  Hare  said,  "  It 
comes  from  the  hill,  from  a  place  frequented  by  this  kind 
of  animal."  Mr.  Bushbuck  said,  "  Let  us  go  and  hunt  them." 
Mr.  Hare  consented,  and  they  went  to  the  place.  Mr.  Hare 
said,  "You  stop  and  catch  them  here,  and  I  will  go  further  on. 
When  you  hear  a  little  rumbling  noise  keep  your  head  in,  but 
when  it  is  loud  push  your  head  out."  Mr.  Bushbuck  did  so  ; 
when  there  was  a  small  noise  he  kept  his  head  well  in,  but  when 
it  became  loud  he  looked  out,  and  was  struck  by  the  rolling 
stone,  which  killed  him.  Mr.  Hare  then  came  along,  saying, 
"  My  friend,  where  are  you  ?  Why  do  you  hide  away  ?  "  When 
he  reached  the  place  he  saw  that  Mr.  Bushbuck  was  dead,  so 
he  lifted  up  the  body,  took  it  home,  cooked  and  ate  it.  Mr. 
Hare  did  this  every  day  with  the  messengers  who  were  sent 
to  him  by  Mr.  Elephant.  After  a  time  Mr.  Elephant  sent 
Mr.  Leopard,  and  Mr.  Hare  made  the  same  proposals  and 
gave  the  same  advice  he  had  given  Mr.  Bushbuck  ;  but  Mr. 
Leopard  was  too  shrewd  to  be  caught  easily,  and  when  he  heard 
the  noise  of  the  rolling  stone  he  kept  his  head  well  in,  and  it 
rolled  past  him.  He  then  pretended  to  be  dead,  and  Mr. 
Hare  came  round  and  said,  "  My  friend,  what  has  killed  you  ?  " 
So  he  examined  the  body,  and  thinking  the  leopard  was  dead 
he  took  it  up  and  carried  it  home.  When  he  had  made  his 
preparations  for  cutting  it  up  and  was  about  to  begin,  Mr. 
Leopard  jumped  up,  and  said,  "  This  is  what  you  do  daily,  is 
it,  you  kill  the  foolish?"  Mr.  Hare  fled  as  fast  as  he  could 
and  Mr.  Leopard  chased  him,  but  could  not  catch  him.  Mr. 
Hare  crossed  a  river  and  then  turned  back  immediately  and 
recrossed  it,  and  met  Mr.  Leopard,  who  was  running  to  the 
river  ;  the  latter  did  not  recognise  Mr.  Hare,  because  he  was 
so  vvet,  and  asked  him,  "Did  you  meet  Mr.  Hare  on  the  other 
side  ? "  He  replied,  "  No,  we  have  been  hunting  the  King's 
leopards  from  early  morning  and  have  caught  ten,  and  you 
have  escaped."  When  Mr.  Leopard  heard  this  he  ran  back 
to  Mr.  Elephant,  but  only  to  find  him  dead. 

I  I 


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4S2  THE    BAGANDA  CHAP. 


Ndyakiibi  and  Ndalakubi 

Once  a  man  named  Ndyakubi  made  blood-brotherhood  with 
another  man  named  Ndalakubi.  Ndalakubi  said  to  Ndyakubi, 
'•■  Come  and  see  me  when  you  can."  Ndyakubi  agreed  to  do  so, 
and  after  a  time  he  went.  Ndalakubi  told  his  wife  to  cook  a 
special  meal  for  the  visitor,  which  she  did,  and  took  the  food 
to  him,  but  it  was  not  enough  ;  he  said  he  was  still  hungry 
when  he  had  eaten  what  they  supplied.  Ndalakubi  told  his 
wife  to  cook  a  larger  quantity  of  food,  so  she  cooked  as  much 
as  five  men  would  eat  and  brought  it  to  Ndyakubi,  who  ate  it 
and  still  complained  that  he  had  not  had  enough.  Ndalakubi 
told  his  wife  to  go  to  their  friends  and  ask  if  they  could  help 
them,  because  all  their  food  was  finished.  She  went  and  brought 
back  the  food,  cooked  as  much  as  would  suffice  a  hundred 
men,  and  still  Ndyakubi  said  he  was  not  satisfied.  Ndalakubi 
said,  "  I  am  sorry,  but  all  my  food  is  done."  Ndyakubi  said, 
"  Very  well,  brother,  I  must  go  hungry,  and  die  by  the  roadside 
from  starvation."  Some  time  after  this  Ndalakubi  went  to  see 
how  Ndyakubi  was.  When  he  arrived  Ndyakubi  sent  his  wife  to 
cook  for  the  visitor,  and  she  brought  the  food  to  Ndalakubi,  who 
ate  a  little.  Later  on  he  asked  where  he  was  to  sleep.  Ndyakubi, 
said,  "I  will  let  you  have  my  bedstead."  "But,"  said  Ndalakubi, 
"  there  is  no  room  for  me  to  stretch  myself"  Ndyakubi  took  out 
a  post  from  the  house  to  make  room  for  Ndalakubi.  They 
then  retired  to  rest,  but  Ndalakubi  called  out :  "  My  friend,  my 
feet  are  still  outside,"  so  Ndyakubi  sent  his  wife  to  his  friends 
and  asked  for  reeds,  and  made  an  extension  to  the  house,  and 
they  lay  down  again.  Again  Ndalakubi  called,  "  My  friend, 
my  feet  are  still  outside  ;  the  wild  animals  will  eal  me."  Nyda- 
kubi  sa id, "  What  am  I  to  do  ?  All  the  reeds  are  done  and  I  have 
no  timber  to  build  with."  Ndalakubi  said,  "  When  you  cpme 
to  visit  me  I  had  an  immense  amount  of  food  cooked  for  you 
and  you  ate  it  all  and  still  complained,  and  afterwards  said: 
'  Let  me  go  away  and  die  in  the  road,'  when  I  failed  to  satisfy 
you  ;  what  I  say  now  is,  Let  the  wild  beasts  come  and  eat  me." 
Ndyakubi  said,  "  No,  my  fnend,  curl  yourself  up  and  draw  your 


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XVII  FOLKLORE  483 

legs  inside  and  do  not  stretch  yourself  your  full  length,  and 
when  I  come  to  your  house  I  will  eat  a  little  and  be  satisfied. 
I  am  sorry  for  what  I  did."  Ndalakubi  said,  "  You  did  not 
say  so  before  when  I  told  you  I  was  sorry  the  food  ran  short, 
you  simply  complained  and  grumbled.  Now  let  me  draw  up 
my  legs,  and  when  you  visit  me  again,  eat  properly  and  do  not 
complain." 


W/iy  the  Bats  hang  Head  downwards  and  only  Fly 
by  Night 

In  the  beginning  of  the  world  the  King  called  the  people 
together  to  receive  their  chieftainships.  He  sent  out 
messengers  to  call  them,  and  among  others  he  sent  the  dove 
to  call  the  moon,  and  the  bat  to  call  the  sun.  Each  messenger 
was  given  a  certain  time  to  go  and  return,  so  that  they  might 
all  arrive  together.  The  dove  went  and  called  the  moon  and 
brought  her,  and  the  King  said,  "  I  will  give  you  the  office  the 
sun  should  have  had,  namely,  that  of  shining  by  night  to  rule 
it,  and  when  you  first  shine  people  will  beat  their  drums  and 
blow  theirtrumpets;  they  will  also  bring  out  their  fetiches  for  you 
to  see  them,  and  the  fetiches  of  twins.  These  are  the  honours 
I  give  you."  After  giving  the  moon  her  office  and  honours 
the  King  waited  for  the  bat  to  bring  the  sun,  but  as  he  did 
not  come  he  sent  the  dove  to  look  for  her  and  bring  her.  The 
dove  went  and  returned  with  the  sun  ;  then  the  King  said, 
"  Because  you  have  delayed  so  long  I  have  given  to  the  moon 
the  office  I  meant  to  have  given  to  you.  Now  I  will  give  you 
the  office  of  showing  people  the  way  to  walk  about."  It  was 
on  this  account  that  the  sun  hated  the  bat,  because  he  loitered 
on  the  way  when  sent  to  call  him,  and  outran  the  appointed 
time  given  by  the  King.  The  sun  said  to  the  bat,  "  Never 
look  upon  me  again,  neither  you  nor  your  children,  because 
when  you  do  I  will  kill  you."  On  this  account  the  bat  always 
rests  with  his  head  downwards  and  looks  at  the  ground  and 
never  flies  during  the  daytime. 


I  I  2 


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484  THE    BAGANDA  chap. 


Wokubira  Omulalu  inu  Kyania 

A  very  long  time  ago  there  was  a  King  who  called  Walu- 
kaga,  the  chief  of  his  smiths,  and  gave  him  a  great  quantity 
of  iron  and  said :  "  I  want  you  to  make  a  real  man  for  me,  one 
who  can  walk  and  talk,  and  who  has  blood  in  his  body,  and 
who  has  brains."  Walukaga  took  the  iron  and  went  home, 
but  he  was  at  a  loss  what  to  do,  and  no  one  could  advise  him 
how  to  set  about  making  the  real  man.  He  went  about  among 
his  friends  telling  them  what  the  King  had  said,  and  asked  what 
he  had  better  do.  No  one  was  able  to  give  him  any  advice  ; 
they  all  knew  that  the  King  would  not  accept  anything  short 
of  an  honest  trial,  and  would  punish  the  man  for  not  carrying 
out  his  commands.  On  the  way  home  one  day  Walukaga 
met  a  former  friend  who  had  gone  mad,  and  who  lived  alone 
on  some  waste  land.  Walukaga  did  not  know  he  was  mad 
until  he  met  him.  When  they  approached  each  other,  Walu- 
kaga greeted  his  old  friend,  and  the  madman  asked  him  where 
he  had  come  from.  Walukaga  reasoned  for  a  moment  and  then 
said  to  himself:  "Why  should  I  not  tell  him  my  story?  Even 
though  he  is  mad,  he  used  to  be  my  friend."  So  he  answered  : 
"  I  have  come  from  some  friends  where  I  have  been  trying  to 
get  advice."  The  madman  asked  what  advice  he  wanted, 
and  Walukaga  told  him  all  the  King  had  said,  and  the  work 
he  had  given  him  to  do,  and  how  he  had  given  him  the 
iron,  and  then  added :  "  What  am  I  to  do  ? "  The  madman 
answered :  "  If  the  King  has  told  you  to  do  this  work  go  to 
him  and  say,  that  if  he  really  wishes  to  have  a  nice  man 
forged  he  is  to  order  all  the  people  to  shave  their  heads  and 
burn  the  hair  until  they  have  made  up  a  thousand  loads  of 
charcoal,  and  he  is  to  get  one  hundred  large  pots  of  water 
from  the  tears  of  the  people  with  which  to  slake  the  fire  and 
keep  it  from  burning  too  fiercely."  Walukaga  returned  to 
the  King  and  said  to  him  :  "  My  Lord,  if  you  wish  me  to  make 
this  man  quickly  and  well,  order  the  people  to  shave  their 
heads  and  burn  the  hair,  and  make  a  thousand  loads  of  charcoal 
out  of  it  for  me  to  work  the  iron  into  the  man.    Further  make 


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XVII  FOLKLORE  485 

them  collect  a  hundred  pots  full  of  tears  to  act  as  water  for 
the  work,  because  the  charcoal  from  wood  and  the  ordinary 
water  from  wells  are  of  no  use  for  forging  a  man."  The  King 
agreed  to  the  request  and  gave  the  order  to  all  the  people  to 
shave  their  heads  and  burn  the  hair  into  charcoal,  and  to 
collect  all  the  tears.  When  they  had  all  shaved  their  heads 
and  burnt  their  hair,  there  was  not  nearly  one  load  of  char- 
coal, and  when  they  had  collected  all  the  tears  there  were  not 
two  pots  full  of  water.  When  the  King  saw  the  results  of  his 
endeavours  he  sent  for  the  smith  Walukaga,  and  said  to  him  : 
"  Don't  trouble  to  make  the  man,  because  I  am  unable  to  get 
the  charcoal  or  the  tears  for  the  water."  Walukaga  knelt 
down  and  thanked  the  King  ;  he  then  added,  "  My  Lord,  it 
was  because  I  knew  you  would  be  unable  to  get  the  hair  for 
charcoal  and  the  tears  for  the  water  that  I  asked  for  them  ; 
you  had  asked  me  to  do  an  impossible  thing."  All  the  people 
present  laughed  and  said:  "Walukaga  speaks  the  truth." 


Proverbs 

Bya  kuno  tasenguka,  agoba  abaja. 

A  grumbler  does  not  leave  his  master,  he  only  stops  others 
from  coming  to  serve  him. 

Kyakula  ndaba,  enyanja  eta  uiuvubi. 

The  man  who  grows  up  by  the  sea  is  drowned  at  last. 

Oguli  omwa  muno  tegugoba  ngo. 

The  stick  which  is  at  your  friend's  house  will  not  drive  away 
the  leopard. 

(A  stick  at  a  distance  is  of  no  use  in  an  emergency.) 

Akunonya  amewola  takunonya  inasasula. 

A  borrower  only  seeks  you  in  order  that  he  may  borrow, 
and  not  to  repay  you. 

Lubare  mbera  ngotadeko  nembiro. 

The  god  {Lubare)  helps  you  when  you  put  forth  your  running 
powers. 

Atamanya  naku  akuziyoza  midyango. 

He  who  has  not  suffered  .does  not  know  how  to  pity. 

Akuise  enkya,  omuise  egulo. 


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486  THE    BAGANDA  CHAP. 

He  who  passes  you  in  the  morning,  you  will  pass  him  in 
the  evening. 

Banange  bangi  nga  tonagwa  zvabi. 

You  have  many  friends  as  long  as  you  are  prosperous  (not 
fallen  into  disgrace). 

Namakabirye  afa  enjala. 

He  who  has  two  places  where  he  seeks  his  food  is  likely  to 
die  from  hunger  (because  at  each  home  the  wife  will  expect 
him  to  go  to  the  other  for  his  food  and  so  will  not  cook  for 
him). 

Atamanya  mpewo ye  magombe. 

He  who  does  not  know  the  cold  of  the  other  world. 

The  grave  and  the  next  world  are  thought  to  be  very  cold, 
and  in  consequence  the  people  place  numbers  of  barkcloths 
for  the  ghost  in  the  grave,  and  cover  it  again,  when  the  earth 
is  filled  in,  with  thatch  or  plantain  leaves  to  keep  off  the  cold. 
In  like  manner,  a  person  who  does  not  understand  the  amount 
of  work  some  task  entails  will  send  too  few  workmen  to  do  it, 
or  when  he  does  not  understand  the  value  of  a  thing  will  send 
too  small  a  sum  to  purchase  it,  like  the  man  who  only  puts  a 
little  thatch  on  the  grave. 

Emwanyi  gyewasiga  tebemu  rnulawa. 

The  coffee-berry  you  plant  has  no  outward  sign  of  decay. 
Outside  it  looks  sound,  but  inside  it  may  be  rotten.  So  a 
person  may  seem  to  be  a  true  friend,  but  has  no  real  regard 
for  you. 

Endegi  ziba  nyingi  negyomba. 

Many  bells  on  the  legs  make  a  loud  sound.  Many  people 
make  short  work  of  a  task. 

Baliibidiza  mabazi,  nga  bull  kit  inudo  liigaya. 

The  thin  cow  goes  on  eating  the  grass  while  they  are  asking 
for  the  axe  to  kill  it.  That  is,  a  sick  cow  goes  on  eating  even 
when  preparations  are  being  made  to  kill  it,  quite  regardless 
of  the  danger  of  death.  A  careless  man  who  does  not  heed  a 
warning  is  like  such  a  cow. 

Kanselewo  egoye,  omuwabuta  yalisalirawo  Bubiro. 

Let  me  cut  the  difficult  knot,  as  the  wizard  did  at  Bubiro. 

There  was  a  chief  whose  son  was  said  to  have  been  killed 
by  witchcraft.     A  man  was  caught  and  accused  ;  he,  however, 


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XVII  FOLKLORE  487 

denied  the  deed  and  was  put  to  the  poison  ordeal.  Every- 
one was  so  sure  he  was  the  culprit  that  a  fire  was  made  ready 
to  burn  him  after  the  trial.  When  the  poison  was  brought  to 
him  he  refused  to  drink  it  and  said :  "  Let  me  settle  the 
point,"  which  he  did  by  jumping  into  the  lake  and  was 
drowned. 

Enyumba  kisaka. 

The  kisaka  house.  The  kisaka  is  a  thicket  in  the  forest 
which,  like  an  ordinary  house,  conceals  what  is  in  it,  and  the 
passer-by  does  not  know  that  an  animal  hides  in  it  until  he  has 
passed  and  the  animal  has  sprung  upon  him.  Some  people 
look  all  right  outwardly,  but  are  waiting  their  opportunity  to 
catch  the  unwary. 

Onjagala  hisusuto  hvebagala  niulekwa  mulumbe. 

You  appear  and  pretend  to  like  me,  as  the  orphan  child 
is  loved  while  still  mourning  for  its  father. 

People  come  to  pity  the  child  and  speak  sympathetically  to 
it  while  there  is  hope  of  getting  some  of  the  things  left  by 
the  deceased,  but  when  they  have  got  all  they  can,  they  forget 
the  child. 

Najukiranga  nenseka,  ngasigwe  bakigambye. 

When  I  remember  it  I  laugh,  because  it  is  not  I  who  am 
concerned. 

We  can  laugh  at  some  calamity  which  happens  to  another, 
but  if  it  were  our  own,  it  would  be  no  laughing  matter. 

Gwekitaliride  nyina,  nti  kabJtkya. 

When  it  is  not  your  mother  who  is  in  danger  of  being  eaten 
by  the  wild  animal,  the  matter  can  .wait  until  the  morrow. 
When  it  is  some  evil  happening  to  someone  not  related  to 
us  we  can  leave  the  matter  until  to-morrow,  and  not  be  in  a 
hurry. 

Sebuko  bunafa. 

When  relationship  is  not  dead. 

When  a  man  loves  his  wife,  and  they  are  happy  together, 
he  also  loves  to  see  her  relations,  and  is  glad  to  welcome  them 
as  visitors;  he  entertains  them,  giving  them  his  best.  When 
there  is  no  love  between  husband  and  wife,  the  husband  does 
not  want  to  see  his  wife's  relations,  nor  to  have  the  expense  of 
entertaining  them. 


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488  THE    BAGANDA  CHAP. 

Lumbe  viusolo. 

Death  is  like  a  wild  animal. 

Whenever  death  finds  a  person  it  kills  him. 

Tuli  bmige  tanuna  vmlirye. 

We  are  many,  and  he  does  not  derive  the  strength  from  his 
fetich. 

It  is  the  custom  for  the  warrior  to  put  his  fetich  to  his  lips 
before  going  into  battle,  and  draw  in  a  long  breath  from  it  so 
as  to  drink  in  its  strength  and  be  nerved  and  secure  against 
the  foe.  In  a  large  army  a  warrior  is  apt  to  neglect  this  pre- 
caution and  trust  to  the  numerical  strength  of  force,  so  that 
he  is  killed  in  the  battle. 

Kirhnulala,  Omusigire  teyegulira  ngabo. 

When  there  is  peace  in  the  country  the  bailifT  does  not  buy 
a  shield. 

The  bailiff  trusts  to  the  continuance  of  peace,  and  taking  no 
precautions  against  war,  is  caught  unprepared. 

Kizezengere,  kita  wainputu. 

The  insect  kizezengere  kills  the  person  who  neglects  the 
warning. 

The  insect  makes  a  noise  by  night  if  there  is  any  person  or 
any  animal  about,  so  that  when  a  person  hears  it  he  knows 
there  is  danger  and  can  take  another  path  ;  he  thus  escapes 
the  trap  or  the  wild  animal,  whereas  if  he  neglects  the  warning 
and  goes  on,  he  will,  in  all  probability,  be  caught  and  killed. 

Nsambu  yewala. 

The  maize  garden  is  at  a  distance. 

Maize  is  a  food  easily  cooked  in  an  emergency,  for  an 
unexpected  visitor,  and  therefore  the  garden  in  which  it  is 
grown  should  be  near  at  hand.  If  it  is  at  a  distance,  and  the 
visitor  has  to  wait  until  the  hostess  fetches  the  food  and  cooks 
it,  its  value  is  lost ;  it  is  as  if  a  person  said  :  "  I  would  like  to 
help  you,  but  my  goods  are  elsewhere  ;   I  cannot  do  so  now." 

Agya  amangi  yagamanya  kyegedira. 

He  who  has  many  fetiches  knows  the  use  of  the  taboos  of 
each. 

The  owner  knows  that  certain  fetiches  must  not  be  touched 
after  he  has  eaten  certain  foods,  and  each  must  be  used  for 


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XVII  FOLKLORE  489 

some  particular  purpose.    In  like  manner,  the  person  who  has 
to  do  with  many  people  soon  learns  to  discern  their  peculiari- 
ties and  knows  to  whom  to  apply  and  whom  to  avoid  in  any 
emergency. 
Agya  erya  na  mere  teyekanya  bagenyi. 

He  who  obtains  his  food  through  the  medium  of  the  fetiches 
he  possesses  must  not  be  angry  because  he  has  many  visitors 
to  help  him  eat  it.  Through  his  skill  in  obtaining  the  right 
fetiches  he  has  secured  a  plentiful  supply  of  food,  and  so 
numbers  of  people  visit  him  because  of  the  good  food  and  the 
abundance  of  it. 

Tabalamule. 

He  does  not  separate  them. 

The  man  who,  seeing  people  at  strife,  urges  them  on  to 
fight  that  he  may  enjoy  the  fun,  is  no  peacemaker. 

Omiilungi  ye  viwanyina  abagni. 

The  beautiful  woman  is  the  sister  of  many. 

That  is  a  good-looking  woman  has  many  admirers,  who 
claim  to  be  related  to  her  in  order  to  be  able  to  visit  her  and 
make  love  to  her. 

Abantu  magoma  gavuga  aliwo. 

The  drum  beats  for  the  office,  and  not  for  the  person  who 
holds  it.  People  are  attracted  by  honour  and  office  more 
than  by  the  person  who  holds  it. 

Abonabona  nomulwade. 

He  who  suffers  with  the  sick  person. 

The  person  who  takes  trouble,  nurses,  and  toils  for  the 
sufferer,  is  not  always  the  person  who  succeeds  him. 

Eka  tefa  etusa  mugenyi. 

No  one  dies  in  the  house  when  the  stranger  arrives. 

When  a  man  is  beating  his  wife  and  a  stranger  arrives,  he  is 
able  to  stop  him  before  he  kills  her.  Or  when  a  man  is  very 
ill  and  the  medicine-man  arrives,  he  helps  the  sick  person  and 
averts  inevitable  death. 

Omubi  tavawo. 

The  despised  person  is  ever  present. 

Kitunda  kya  inuwogo. 

A  branch  of  the  casava  tree. 


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490  THE   BAGANDA  chap. 

Branches  of  this  tree  when  thrown  aside  readily  take  root, 
and  grow  and  yield  fruit ;  in  the  same  way  a  despised  person 
often  brings  glory  to  the  nation. 

Meme  Katale. 

The  heart  is  a  market-place. 

A  person  goes  in  and  looks  round  the  market  for  what 
he  wants  to  buy  ;  so  each  heart  chooses  the  things  it  likes 
best. 

Okukula  ke  dabuto  nga  tiingulu. 

The  fruit  of  the  tungulu  becomes  red  when  ripe,  and  is  like 
the  flower  it  first  produced.  A  comparison  between  childhood 
and  second  childhood. 

Kagwa  ensonyi  nga  uiwana  aba  nyina. 

Covered  with  shame  like  a  child  who  has  stolen  from  its 
mother. 

Ozuaktijujuba  takwasa  mutego. 

He  who  takes  by  force  is  not  able  to  trap. 

Gentleness  and  not  force  arrives  at  truth. 

Kabaka  nyanja. 

The  King  is  the  lake. 

The  lake  does  not  differentiate  ;  it  drowns  the  fisherman  who 
is  always  about  it,  and  the  occasional  traveller.  So  the  King 
makes  no  difference  in  those  he  taxes  ;  all  have  to  pay. 

Okusekera  vmkikonde  nga  asikide  omugaga. 

To  laugh  in  the  hand  like  the  person  who  has  become  heir 
to  a  wealthy  person. 

The  heir  of  a  wealthy  person  when  he  goes  to  take 
possession  of  the  property  has  to  put  on  a  grave  air  as  though 
he  were  sorry  for  the  dead,  and  must  cover  his  mouth  with  his 
hand  if  he  feels  inclined  to  smile.  So  a  person  expressing 
sympathy  with  another's  calamity,  when  in  reality  he  is  glad 
at  what  has  happened,  is  like  the  person  laughing  behind  his 
hand. 

Amagezi gakuwedeko  okubongota  nga  toneyalira. 

Sense  has  left  you  like  a  person  who  nods  in  sleep,  before 
he  has  spread  his  mat  to  sleep  upon. 

A  person  who  begins  some  expensive  work  and  has  not 
reckoned  whether  he  has  the  means  to  finish  it,  is  like  a  person 
going  to  sleep  before  he  has  made  his  bed. 


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XVII  FOLKLORE 


491 


Banange  Banjagala  nga  tanagwa  wabi. 

I  had  numbers  of  friends  before  calamity  befell  me. 

Ekibi  tekibiila  musombi. 

Risk  is  never  absent  from  those  who  seek  wealth. 

Busa  bwa  mbogo. 

A  pellet  of  buffalo  dung. 

Dry  on  the  surface,  wet  and  filthy  underneath. 

An  insincere  friend  makes  a  fair  outside  appearance,  but  at 
heart  wishes  you  evil. 

Omiisn  muzade. 

The  rat  with  young. 

An  old  person  who  has  sons  can  always  avoid  punishment 
for  undone  work,  because  he  can  get  one  or  other  of  his  sons 
to  do  it  for  him  ;  so  the  rat  with  young,  when  the  dogs  attack 
it,  escapes  while  they  stop  to  catch  the  young  ones. 

Ekyalo  ekitalimu  busikwasikwa. 

A  garden  without  young  trees. 

Such  a  garden  will  soon  come  to  an  end,  because  the  other 
trees  will  grow  up,  yield  fruit  and  die.  Children  are  the  true 
wealth  of  a  country. 

Nanyini  kabya  tayasa  abumbirira. 

The  owner  of  the  pot  does  not  kill  the  potter. 

A  person  only  destroys  what  he  can  replace. 

A  mazi  amatono. 

A  little  water. 

Where  the  cattle  are  short  of  water  the  herdsmen  allow  the 
cows  with  calves  to  drink  first  because  they  are  most  valuable. 
So  a  man  with  a  few  possessions  chooses  to  whom  he  will  give 
them  and  does  not  allow  everyone  to  take  as  he  likes. 

Bakuba  eniyali. 

They  break  unbaked  pots. 

As  an  owner  can  break  unbaked  pots  provided  he  has  the 
the  potter  to  make  fresh  ones  for  him,  so  an  extravagant 
person  can  waste  his  substance  provided  he  has  wealth. 

Oliisala  ekyai. 

He  who  cuts  the  plantain  fibre. 

The  man  who  cuts  the  plantain  fibre  from  the  tree  trunk 
scatters  the  small  ants  that  have  built  there.  So  when  a 
wealthy  person  dies  his  dependants  are  scattered. 


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Digitized  by  Microsoft® 


ANTHROPOMETRIC   TABLES 

The  following  measurements  have  been  taken  according  to 
the  directions  given  in  "  Notes  and  Queries "  published  by 
the  Royal  Anthropological  Institute.  The  object  has  been  to 
keep  the  measurements  of  the  members  of  each  clan  separate 
from  the  rest,  and  further  to  distinguish  the  measurements  of 
males  and  females  in  the  same  clan.  The  reason  for  adopting 
this  procedure  was  that  every  clan  appears  to  differ  from  every 
other  either  in  build  or  in  face,  so  that  after  a  time,  when 
these  peculiarities  •  have  been  mentally  noted,  it  becomes 
possible  to  distinguish  at  sight  members  of  certain  clans.  It 
will  be  interesting  if  the  measurements  bear  out  these 
apparent  distinctions  between  the  clans,  because  the  line  of 
descent  has  for  generations  been  traced  through  the  males, 
and  women  from  clans  which  differ  in  appearance  have,  in 
conformity  with  the  custom  of  exogamy,  been  constantly 
introduced  into  each  of  the  clans.  For  example,  the  members 
of  the  Oribi  Clan  have  married  women  from  the  Lungfish 
Clan,  yet  the  members  of  the  Oribi  Clan  have  much  finer 
Roman  features,  and  are  much  lighter  in  build  than  the 
members  of  the  Lungfish  Clan.  It  would  thus  appear  that 
the  particular  features  of  the  clan  have  been  transmitted 
through  the  males  and  retained  in  the  clan.  In  like  manner 
Royalty  retain  the  Muhima  features,  though  the  males  have 
married  women  from  clans  differing  from  the  Muhima  type. 
The  evidence  produced  may  be  insufficient  to  prove  these 
conclusions,  but  it  will  be  well  to  bear  the  idea  in  mind  for 
future  investigation. 


Digitized  by  Microsoft® 


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MANIS     (LUGAVE) 
CLAN. 

6  Men. 

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■oiTj;^ 

m  r^co  moo  -.^movo  mo^mo  h  mCimNvooooo 

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0   m-J-wm-*H   m^i-N   m  moo   w   o-  m  p   mco   O   '^3''^, 

CIVET    CAT    (FUMBE) 
CLAN. 
7  Men. 

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-Ezoicczey 

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COLOBUS     MONKEY 

(NGEYE)    CLAN. 

7  Men. 

•ESu-eAvnj^j 

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•E>iBa 

mvo   movo   Ovt^N   wo    mvo   m-^ovnoo   rvr-r-Tr 

0  ■^mHm'i-o  t-.-*m  mco  o  co  mib  h  co  co  o  m^  m 
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•Bqmng 

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0  ^ThH  mTi-'oNmmwi)Commc7>0  h  t-^t-,o  m^ U. 
«HHH                   MHNNco   m.co   moimo   h   oi   h<,   " 

'■BuiBA\inT; 

p-r  r-P  p  r  p'P'P  p^p^r'-.'^'p  s-p p  .«  r.-*  ^^^ 

00  ti-mo  mmo.-<i-N  Oi  mvo  w  h  h  w  moo -o  co  m^"^ 

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522 


EXPLANATORY  NOTES  ON  THE  PLANS 

OF  THE  ROYAL  ENCLOSURE  AND  THE 

CAPITAL 


The  accompanying  plans  represent  the  Royal  Enclosure  (Lubiri)  and 
the  Capital  (Kibuga)  as  they  were  known  during  the  reign  of  King  Suna 
and  in  the  early  years  of  King  Mutesa's  reign.  The  plans  have  been 
drawn  by  the  Katikiro,  Sir  Apolo  Kagwa,  who  was  aided  by  the  most 
intelligent  of  the  old  men  who  knew  the  place,  and  who  had  lived  either 
in  the  Royal  Enclosure  or  in  the  Capital  during  King  Suna's  life-time.  In 
the  Plan  of  the  Capital  the  enclosures  of  the  principal  Chiefs  have  been 
noted  by  •  sketch  of  a  native  house.  Adjoining  each  District-chief's 
residence  the  sites  of  the  Sub-chiefs  of  the  district  are  marked.  The 
custom  followed  when  laying  out  the  Capital  was  to  give  sites  to  the 
Chiefs  of  each  district  in  such  localities  that  they  should  be  on  the  side 
of  the  Capital  nearest  their  own  districts  ;  they  would  thus  avoid  passing 
through  the  districts  or  by  the  residences  of  other  important  Chiefs  on 
their  way  to  their  country  houses.  When  choosing  a  locality  for  a  new 
Capital  the  King  would  try  to  find  a  place  for  the  Royal  Enclosure  that 
would  be  a  key  to  the  districts  by  commanding  the  roads  leading  to  them. 
The  rivers  are  clearly  marked,  showing  where  they  rise  and  the  course 
they  take.  No  attempt  has  been  made  to  draw  the  plans  to  scale,  they 
are  sent  forth  as  they  were  received  from  the  Katikiro.  For  many 
generations  the  same  plan  of  laying  out  the  Capital  and  the  Royal 
Enclosure  has  been  followed. 

Plan  of  the  Capital. 

1.  The  Lubiri.     The  Royal  Enclosure  (see  Plan  2). 

2.  Mbuga.  The  open  space  before  the  Royal  Enclosure,  in  which  stood 
the  temples  to  the  principal  Gods,  the  sacred  fire  (Gombololo),  and  the 
Court  house  in  which  the  Katikiro  held  his  court  to  try  cases  of  appeal. 

3.  Enclosure  in  which  were  two  or  three  temples  to  the  principal  gods. 

4.  The  residence  of  the  Queen  {Lubiiga). 

5.  Enclosure  of  Kabeja,  one  of  the  King's  wives  who  lived  outside 
the  Roval  Enclosure. 


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524  EXPLANATORY    NOTES 

7.  The  Kimbugw^s  residence  with  the  temple  of  the  Royal  Fetiches 
and  the  UmbiHcal  cord. 

8.  Enclosure  of  Nanzigu,  one  of  the  King's  wives. 

9.  Residence  of  the  Kago,  the  District-chief  of  Kyadondo. 

10.  Residence  of  Mukwenda,  the  District-chief  of  Singo. 

11.  Residence  oi  Sekibobo,  the  District-chief  of  Kyagwe. 

12.  Residence  oi  Kangawo,  the  District-chief  of  Biilemezi. 

13.  Residence  of  Mugeina,  the  Katikiro  of  the   dead,  and  District- 
chief  of  Busiro. 

14.  Residence  oi  Kaima,  the  District-chief  of  Mawokota. 

15.  Residence  oi  Kitunzi,  the  District-chief  of  Gomba. 

16.  Residence  oi  Pokino,  the  District-chief  of  Budu. 

17.  Residence    of   Kasuju,   the    District-chief  of   Busuju,   and    also 
guardian  of  the  Princes. 

18.  Residence  oi  Katambala,  the  District-chief  of  Butambala. 

19.  The  residence  of  Nabikande,  the   King's  aunt,  who  was  midwife 
to  all  the  King's  wives. 

20.  The  residence  of  the  Mombo-wa,  the  Chief  of  the  Police. 

21.  King  Suna's  temple. 

22.  Shrine  and  burial-place  of  King  Mutesa's  mother. 
Plan  2. — The  Royal  Enclosure. 

^ 

1.  Gombolola.    The  hut  in  which  the  sacred  fire  was  kept  during  the 

day  and  in  which  the  guards  sheltered. 

2.  Gatekeepers'  house. 

3.  House  in  which  the  Royal  chair  (Namulondo)  was  kept,  and  in 
which  the  men  who  guarded  it  lived. 

4.  House  of  Kaduhibare,  the  King's  chief  wife. 

5.  House  of  Nasaza,  the  second  wife  of  the  King. 

6.  House  of  Liiign,  one  of  the  King's  wives. 

7.  House  of  Kikoma,  one  of  the  King's  wives. 

8.  The  house  where  the  King  did  smithing.     The  house  was  under 
the  care  of  Kikoma. 

9.  House  oi  Nakalu,  one  of  the  King's  wives. 

10.  House  of  Baita,  one  of  the  King's  wives. 

1 1.  House  of  Sabadu,  one  of  the  King's  wives. 

12.  The  house  where  the  King  made  barkcloth. 

13.  14,  and  15.     Waiting-rooms  for  visitors  wishing  to  see  the  King. 

16.  House  of  one  of  the  King's  wives,  used  as  a  mosque  in  Mutesa's 
reign. 

1 7.  Waiting-room  for  the  Katikiro  and  Kimbugwe  when  they  visited 
the  King. 

18.  House   of  Kadulubare,   in    which    she  entertained    Princes  and 
Princesses  when  they  visited  her. 

20.  House  for  sheep  and  goats  belonging  to  the  King. 

21,  22,  and  23.  Royal  store-houses  with  accommodation  for  the  guards 
who  guarded  them, 


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EXPLANATORY    NOTES  525 

24.  The  Royal  kitchen. 

25.  Waiting-room  for  the  King's  wives  who  wished  to  see  him. 

26.  Gate-keepers'  house. 

27.  and  28.  Houses  of  Katikamti,  one  of  the  King's  wives. 

29.  House  inhabited  by  Basoga  women  who  had  been  given  to  the 
King  to  wife. 

30,  and  31.  Court  houses  in  which  the  King  tried  causes  of  appeal. 

32.  House  in  which  the  King's  bath  water  was  kept. 

33.  Court-house. 

34.  House  in  which  the  Royal  drums  were  kept. 

35.  Waiting-room  for  chiefs  wishing  to  see  the  King. 

36.  House  to  which  Princes  and  Princesses  were  brought  from 
Nabikande  to  see  the  King  before  they  were  sent  to  Kasujii,  the  chief 
who  had  charge  of  the  Princes. 

37.  House  of  Miinyuwa,  one  of  the  King's  wives. 

38.  A  general  waiting  room. 

3y.  Ivory  Court.  A  house  in  which  the  King  sat  with  his  feet  resting 
upon  a  tusk  of  ivory  while  he  heard  cases  and  discussed  matters  of  state, 
and  in  which  he  also  met  his  favourite  chiefs  privately  by  night. 

40.  Women's  court-house,  in  which  the  King  met  his  principal  wives 
and  heard  any  cases  of  misconduct  among  his  wives. 

41  and  43.  Waiting-room  in  which  the  King's  wives  resided  when 
expecting  to  be  called  to  the  King's  couch. 

42.  House  of  Kabeja,  one  of  the  King's  important  wives. 

44,  45,  47,  and  48.     The  King's  private  houses. 

46  and  50.    Where  the  King  received  Princes  and  Princesses. 

49.  House  of  Mukolera,  one  of  the  King's  wives. 

These  fifty  houses  were  the  most  important  in  the  Royal  Enclosure. 
There  were  many  houses  for  the  slaves  of  the  King's  wives  and 
also  for  their  maids.  No  men  were  permitted  to  visit  these  houses 
without  special  permission  from  the  King,  who  gave  the  visitor  a  person 
to  conduct  him  to  the  woman  relative  he  wished  to  visit. 


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Digitized  by  Microsoft® 


INDEX 


Digitized  by  Microsoft® 


Digitized  by  Microsoft® 


INDEX 


Ablutions,  i8 

Abode  of  the  god  of  plague,  309 
Admiral  of  the  canoes,  254,  383 
Adoption  not  followed,  Si 
Adultery,  261 

cause  of  infant  sickness,  102 
After-birth  buried  in  the  house,  57 

hung  upon  the  leaves  of  a  plantain- 
tree,  56 

of  twins,  70 
Albinos,  7 

Aloe  fibre  used  for  rope  making,  413 
Amulets,  272,  329 
Anarchy  at  the  King's  death,  104 
Animal  skins  used  as  mats,  409 

ghosts  worshipped,  318 
Anklets  made  from  human  sinews,  210 
Ankole,  the  pastoral  country,  234 
Announcing  the  birth  of  twins,  65,  66 
Ant  hillocks,  440 
Ants  eaten,  439 

Antelope  skins  as  robes  of  office,  410 
Anthropometric  tables,  493-522 
Appeals    made    from     one     court     to 

another,  261 
Appointing  the  Kago,  191 

the  King's  uncle  to  office,  191 
Approaches  to  Uganda,  i 
Arab  and  Swahili  traders,  413 

influence  in  Uganda,  229 

slave  masters,  2 

traders,  412 
Arabs  admitted  to  Uganda,  226 

introduce  soap,  414 
Array,  359 

followers,  353 

returning  home,  359 

standing,  with  General,  2 
Artificial  food  given  to  infants,  59 
Ashes  taken  from  sacred  fire,  349 


B 


Baganda  lacking  in  originality,  365 
Baking  pottery,  401 
Balls,  knives,  hoes,  spears,  etc.,  382 
Banyoro  feared  by  the  Baganda,  3 
Barkcloths,  442 

for  bedclothes,  406 

introduced  into  Uganda,  403 

making,  403 

trees,  434 

trees  planted  at  the  entra.nce  of  the 
royal  enclosure,  202 

used  as  bedclothes,  404 
Basese,  the  inhabitants  of  the  Islands, 

384 
Basket  fish  traps,  398,  412 

making,  410 
Bath  enclosures,  18 
Bathing  children,  59 
Bats  used  as  mediums  by  a  god,  316 
Beads    worn    to    strengthen    a  child's 

neck,  58 
Beans  arid  yams,  433 
Beating  a  bark  into  a  cloth,  405 
Bedsteads,  377,  408 
Beer,  440 

drinking,  24 

poured  at  the  head  of  a  grave,  123 

sold  in  markets,  442,  452 
Belief  in  re-birth  of  ghosts,  289 
Bellows  used  by  smiths,  380 
Bells  on  children's  feet,  444 
Beneficent  ghosts,  286 
Benefits  of  the  totemic  system,  135 
Birth  ceremonies  of  twins,  66 

customs     followed     by     unmarried 
women,  263 

customs  of  Royalty,  52 

name  kept  secret,  125 

of  Royalty,  51 

of  twins,  64 

M  M 


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S30 


INDEX 


Blades  of   hoes  placed  on  the   temple 

of  Mlikasa,  295 
Bleeding  a  patient,  99 

cows,  421 
Blind  bards,  35 
Blistering  A  patient,  100 
Blood  brotiier-hood,  268 

brothers,  19 

cooked  and  eaten,  421 

from  offerings  drained  into  the  lake, 

293 

offered  to  Mukasa,  293 

rubbed  on  fetiches,  329 
Bodies    of    human   beings    offered    in 

sacrifice  never  buried,  307 
Bodily  defects  carried  into   the   after- 
world,  281 
Bones  used  for  hoe  blades,  378 
Boy  herdsmen,  417 
Boys  as  goat  herds,  75 

as  pages,  76 

clothing,  75 

killed  during  the  ceremony  to  prolong 
the  King's  life,  212 
Bracelets  and  necklets,  444 

of  ivory,  412 
Breeds  of  cattle,  415 
Brewing  beer,  441 
Bribery,  261 
Bridal  party,  90 
Bridegroom's  friends  carry  off  the  bride, 

90 
Bride  kept  secluded,  91 

veiled  to  go  to  her  husband,  89 
Bride's  final  duties  to  her  parents,  89 

relative  called  niperekezi^  90 

relative  sent  home,  91 
Bridge  making,  240 
Bridges  made  over  wide  rivers,  241 
British  rule  in  Uganda,  220 
Bubonic  plague,  102 
Budo,  the  fetich,  brought  to  Uganda, 

223 
Budu  district,  255 
Buffaloes'   heads    never    taken   into   a 

house,  289 
Buffalo  hunting,  447 

traps,  448 
Builders  exempt  from  taxation,  370 
Building  canoes,  386 

in  the  royal  enclosure,  246 

the  new  capital,  200 
Bulemezi  district,  251 
Burial  grounds,  136 

of  a  chief,  119 

of  a  princess,  116 

of  a  suicide,  21 

of  a  twin,  124 

of  strangers,  268 

of  the  King,  106 


Burial  of  the  King's  Mother,  115 
of  the  King's  wives,  115 
of  the  Queen,  114 
of  the  War  god,  302 
place  of  King  Kintu,  214 
places  and  temples  of  Kings,  283 

Burning  irons,  100 

Busiro  district,  252 

Busoga  a  tributary  country,  234 
conquered  by  Kyabagu,  224 
musical  bands,  31 

Busuju  district,  256 

Butambala  district,  256 

Butter  and  its  uses,  420 

Buvuma  Island,  254 


Calendar,  the,  37 
Calves  always  reared  by  cows,  419 
Camp  formed  by  an  army,  353 
Canoe  building,  383 

hidden  among  reeds,  391 

in  a  storm,  390 

men  singing  before  the  King,  300 

on  the  shores  of  the  Lake,  384 
Captives  given  an  opportunity  to  plead 

for  their  lives,  306 
Capturing  a  victim  to  supply  bones  for 
drum  sticks,  297 

ghosts,  278 

the  ghost  of  a  twin,  124 
Caravan  system,  i 
Carrying  children,  59 

the  dead  to  the  grave,  1 1 5 
Catching  ants,  440 
Cattle  belonging  to  the  god,  301 

offered  to  Mukasa,  292 

rearing,  415 

stolen  by  herdsmen,  421 

tested  before  being  offered  to  Mukasa, 

293 
Causes  of  death,  98 

causes  of  sickness,  loi 
Ceremonies   in  which   fowls  were  re- 
quired, 424 
performed  by  a  hunter  on  his  return 

home,  450 
observed  during  fishing  season,  393 
observed  during  smelting  operations, 

observed  to  obtam  women,  46 
observed  when  building  canoes,  388 
observed  when  making  nets,  393 
to   confirm    the   King  in  his  king- 
dom, 195 
to  stop  storms,  432 
Ceremony  at  entering  new  houses,  377 
for  ending  mourning,  120 


Digitized  by  Microsoft® 


INDEX 


531 


Ceremony  observed  when  a  cow  calved, 

418 
observed  when  changing  service,  18 
of  capturing  the  wind  spirit,  326 
of  "  eating  Uganda,"  193 
of  jumping  over  a  wife,   17,  S3,  SS> 

57.  63.  144.  206,  357,  363,  378, 

459 
of  opening  a  market,  456 
of  stealing  plantains  at  the  birth  of 

twins,  67 
performed   before    eating   grasshop- 
pers, 144 
performed  before  felling  trees,  386 
performed  by  a  grandson  at  the  grave, 

119 
performed    by    the    chief    of    Bule- 

mezi,  320 
performed  by  the    eldest    son    of  ■  a 

dead  man,  117 
performed  by  the  King  over  a  dead 

leopard,  209 
performed  to  make  the  King  healthy, 

196 
performed  to  stop  plague,  310 
to  aid  child-bearing,  64 
to  cleanse  an  army,  355 
to  cleanse  wells,  458 
to  ensure  success  in  battle,  356 
to  make  known    a    chiefs    conduct 

after  war,  361 
to  make  plantain  trees  grow,  430 
to  make  puppies  see,  425 
to  make  the  King  wise,  196 
to  prolong  the  King's  life,  210 
Charcoal  used  by  smiths,  379 
Charitable  disposition  of  the  people,  12 
Chastity  enjoined  on  army,  352 
enjoined  on  female  mediums,  275 
enjoined  on  house  builders,  370 
practised  by  an  army,  353 
Chickens  kept  in  baskets,  423 
Chief    appointed    to    build    Mukasa's 

temple,  294 
officer  of  the  King's  servants,  258 
standing  for  a  house  to  be  begun  to 

be  built  on  his  head,  371 
wife  responsible  for  the  care  of  the 

fetiches,  83 
Chiefs  and  their  offices,  233 
compelled  to  live  in  the  capital,  247 
country  residence,  240 
deposed  and  degraded,  259 
executed,  334 

executed  at  the  King's  funeral,  106 
feasted  after  warfare,  361 
in  council,  234,  259 
in  Kyadondo  district,  248 
interviews  with  the  King,  208 
killed  in  battle,  357 


Chiefs  might  not  leave  the  capital  with- 
out permission,  237 

obliged  to  keep  up  their  official 
houses,  269 

of  Budu  district,  256 

of  Bulemezi  district,  252 

of  Busuju  district,  256 

of  clans,  134 

of  clans  in  charge  of  temples,   273 

of  Katambala  district,  257 

of  Kyagwe  district,  251 

of  Mawokota  district,  254 

of  the  Busiro  district,  252 

of  the  Gomba  district,  255 

of  the  Singo  district,  250 

might  nominate  a  chief  to  some 
office,  238 

partook  of  meals  with  their  male 
friends,  17 

punished  for  not  going  to  war,  355 

represented  in  council,  238 

required  to  keep  official  estates  in 
order,  239 

respects  paid  to,  13 

sent  to  remove  the  dead  King's  jaw- 
bone, 109 

successor,  249 

swearing   allegiance    to    a    general, 

354   . 
wealth  of,  13 
were  magistrates,  240 
were  not  a  distinct  hereditary  class,  13 
when    addressing   princesses   bowed 

low,  8 
who  appointed  a  new  King,  189 
Child    not    allowed    to    sit   for   three 

months  after  its  birth,  58 
nursed  for  three  years,  55 
tax   placed  upon  wives  of  Kibuka's 

servants,  3^7 
Child's  early  training,  59 
hair  not  cut  until  after  the  naming 

ceremony,  59 
Childless  women,  46 
Children  born  feet  first  killed,  126,  289 
cutting  their  teeth,  59 
given  the  name  of  a  deceased  relative, 

64. 
killed  at  birth,  54 
of  peasants,  15 
of  slave  women  admitted  into  clans, 

of   slave  women  sometimes  inherited 

property,  14 
presented  to  Mukasa,  300 
taught  to  count,  41 
taught  to  regard  the  head  of  the  clan 

as  their  father,  63 
responsible  for  the  care  of  their  elders, 

267 

M    M    2 


Digitized  by  Microsoft® 


532 


INDEX 


Children  trained  by  members  of  their 

father's  clan,  6 1 
Children's  habits,  9 

lives   endangered    by   their   parents 

sins,  262 
love  for  their  parents,  61 
Choice  of  the  King's  wives,  84 
Choosing  a  King  and  Queen,  104 
a  new  King,  1S9 
a  site  for  a  garden,  427 
the  Queen,  Si,  191 
Christian  Missions  in  Uganda,  229 
Churning,  420 
Civil  war,    346 

Clan  assistance  in  case  of  debt,  12 
burial-grounds,  238 
burial-grounds  desecrated,  2 
chiefs  and  their  appointments,  136 
identified  with  their  predecessors, 

136 
chooses  a  man's  heir,  12 
members  warned  of  a  man's  illness, 

100 
Clans,  Antelope,  139,  157 
Bean,  56,  139,  162 
Bird,  139,  159 
Buffalo,  139,  154 
Bushbuck,  139,  163 
Cephalopus,  139,  166 
Civet  Cat,  138,  145 
Colobus  Monkey,  138,  142 
Crested  Crane,  140 
Crow,  140,  170 
Dog,  139,  164 
Edible  Rat,  139,  160 
Elephant,  138,  147 
Genet,  56,  139,  171 
Grass,  140 

Grasshopper,  57,  138,  144 
Heart,  139,  169 
Hippopotamus,  139,  165 
Hornbill,  139 
Jackall,  139,  165 
Katinvuma,  139,  158 
Leopard,  138,  140 
Lion,  138,  141 
Lung  Fish,  138,  148 
Manis,  138,  153 
Mushroom,  13S,  151 
Otter,  138,  143 
Rain  Water,  140,  172 
Red  ant,  140 
Reedbuck,  139,  168 
Sheep,  138,  153 
Small  Grey  Monkey,  139,  156 
Spotted  Cow,  139 
Tailless  Cow,  139,  169 
Yam,  139,  160 
Clans  and  their  totems,  133 


Clans  restricted   from  giving  wives  tO' 
the  King,  137 

which  joined  other  clans,  138,  140 

with  their  totems,  138,  139,  140. 
Class  distinctions,  12,  269 
Classes  of  plantain  trees,  429 
Clay  used  for  making  pots,  399 
Cleanliness  of  markets,  454 
Cleansing  milk  vessels,  418 

water  pots,  403 
Climate,  moderate  temperature,  5 
Clothes  of  the  King  kept  in  a  shrine, 

141 
Clothing,  442 

hung  on  trees,  334 
Coifee-berries,  434 

given  to  guests,  8 
Coffee-trees,  434 

were  indigenous,  5 
Collecting  the  marriage  dowry,  88 
Colouring  of  skin  varied,  7 
Compensation    for    improvements    on 

estates  not  given,  238 
Composition  of  fetiches,  279 
Conception  by  falling  plantain  flower, 
48 

by  ghosts,  46 
Condemned     persons      redeemed     by 

relatives,  333 
Condition  of  medium  when  possessed, 

275 
Confirming  a  child's  legitimacy,  62,  63 

the  king  in  his  kingdom,  200 
Cooking,  435 
pots,  401 
semsem,  433 
Compensation      for    buildings    never 

given,  14 
Copper  and  brass  workers,  382 
Coronation  customs,  197 
Corruption  in  courts,  261 
Cotton  goods  universally  worn,  227 

introduced  into  Uganda,  225 
Council  chamber,  258 
Counting,  40 
Courteous  manners,  6 
Court  fees,  260 

Cowardice  in  battle  exposed,  360 
Cowardly  chiefs  condemned  to  death, 
362 
deposed  from  office,  361 
Cow-dung  used  for  fuel,  417 
Cow-ribs  used  for  hoe  blades,  378 
Cowry-shell  money,  457 
Cowry-shells  given  to  the  king  by  an 
heir  kept  to  decorate  the  king's 
jawbone,  124 
Cows  fed  solely  upon  grass,  416  , 

kept  in  houses,  417  f 


Digitized  by  Microsoft® 


INDEX 


533 


Cows  valued  for  their  meat,  440 

with  humps,  415 
Crown   worn   by   a  warrior  in   battle, 

357 
Cultivation  of  barkcloth  tree,  404 
beans,  yams,  and  semsem,  433 
Cupping  horns,  99 
Currency,  456 

Custodians  in  a  temple,  284 
Custom  followed  by  chiefs  and  common 
people  to  obtain  wives,  87 
in  poison  ordeal,  341 
when  rebuilding  Kibuka's  temple, 

303 
observed  by  a  bride  when  entering 

her  husband's  house,  90 
to  see  that  a  bride  was  free  from 

disease,  8g 
when  a  girl  brought  the  first  fruits 

from  her  garden,  80 
when  a  twin  returned  from  his  first 

war,  81 
of  burning  rivals  to  the  throne,  226 
buying  the  king's  wives,  51 
heir  taking  a  relative  to  wife,  83 
"  taking  the  butter,"  91 
treating    children     of     unmarried 

women,  263 
reconciliation   between  clans  after 

homicide  committed,  267 
to  ensure  the  birth  of  a  healthy  child, 

56 
followed  by  the  king  to  obtain  wives, 
'        86 

for  state  labour,  243 
observed  at  maturity,  80 
in  embalming  the  king's  body,  105 
Cutting  the  hair  and  nails  of  the  king's 
wives,  24 
the  nails,  444 


D 


Dancing,  24 
during   the   twin  -birth    ceremonies, 
71,  72 
Days,  division  of,  38 
of  the  month  remembered  by  knots 
tied  on  a  string,  42 
Dead,  worship  of  the,   113,    117,   119. 

120,  123,  126,  288 
Death  attributed  to  magic,  98 
of  a  chief,  116 
myth  of  origin  of,  466 
a  princess,  116 
a  twin,  124 

the  king  kept  secret,  103 
the  king's  Mother,  114 


Death  of  the  king's  wives,  115 
the  queen,  113 
the  war  god,  302 
the  punishment  for  sexual  intercourse 

with  a  member  of  the  clan,  262 
to  be  avoided,  462 
Deceased    person's    bedstead    burned, 

123 
Decorating  knives  and  spears,  383 
pottery,  401 
shields,  407 
Definition    of    fetiches    and    amulets, 

273 
Deposed  chiefs  deprived  of  their  pro- 
perty, 238 
Descent  through  the  male  line,  82 

reckoned  on  the  father's  side,  128 
Designs  carved  on  drums,  408 
Digging  the  grave,  117 

sticks,  379,  427 
Discs  of  ivory  as  money,  412 
District  chiefs,  233 

courts,  241 
Dividing  game,  449 
meat  of  buffaloes,  448 
the  spoils  of  war,  360 
Divination,  338 

by  drops  of  blood,  340 
castor  oil  berries,  340 
coffee-berries,  340 
Division  and  subdivisons  of  clans,  135 
of  clans,  133 

the  Lung-fish  clan,  148 
of  property,  270 
of  time,  37 
Divorce  was  seldom  practised,  97 
Doctored  beer  given  to  victims  before 
executing  them,  306 
beer  administered  to  victims,  334 
Dogs  fed  after  hunting,  449 
unable  to  bark,  425 
used  for  hunting,  424 
in  buffalo  hunting,  448 
Domestic  cats,  425 
1  >oor  making,  375 
Drag  nets,  392 
Dreams  regarded  as  a  means  of  com- 

nmnication  with  the  dead,  18 
Dress  of  girls,  79 
of  the  guards,  201 

the  parents  of  twins,  65 
of  priests,  274 

the  priest  of  the  python  god,  321 
of  warriors,  350 
worn  by  Gulu's  priests,  317 
Dressing  skins,  409 
Drowning  people  never  rescued,  319 
Drum  beaten  to  announce  war,  349 
to  end  national  mourning,  167 


Digitized  by  Microsoft® 


534 


INDEX 


Drum  Busembe  exposed  once  during  a 
king's  lifetime,  213 

making,  407 

named  Betobanga,  297 

of  the  god  of  the  chase,  312 

sounded  to  give  life  to  the  king,  27 
Drummers,  26 

engaging,  30 
Drums,  25 

beaten  to  attract  the  god's  attention, 
315 
to   prevent   the   wind  spirit   from 
escaping,  327 

containing  fetiches 

for  chieftainships,  29 

sounded   to   warn    people   to    cease 
mourning,  109 

used  at  the  birth  of  twins,  65 

used  when  dancing  or  when  travel- 
ling, 29 
Drunkenness,  441 
Dug-out  canoes,  385 

on  Lake  Wamala,  250 
Duties  of  a  newly-elected  king,  190 

of  boys,  75 

of  chiefs  of  clans,  19 

of  Kibuka,  305 

of  medicine  men,  278 

of  mourners,  120 

of  Mukasa's  priests,  293 

of  peasants'  wives,  95 

of  python  god,  321 

of  second  wife,  83 

of  temple  slaves,  301 

of  the  chiefs  of  Kyadondo  district, 
249 

of  the  father  of  twins,  67 

of  the  god  of  the  chase,  311 

of  the  Kattkiro,  234 

of  vestal  virgins,  275 

of  wives,  95 
Dwelling  places  of  ghosts,  282 


Enraged  god  slaying  a  victim,  307 
Entrance  to  the  Royal  enclosure,  369 
Escort   provided  for  the  King's  wives 

when  visiting,  7 
Estates  of  the  Bear  clan,  163 

of  the  Bird  clan,  160 

of  the  Buffalo  clan,  155 

of  the  Bushbuck  clan,  164 

of  the  Cephalopus  clan,  167 

of  the  Civet-cat  claji,  146 

of  the  Crow  clan,  171 

of  the  Dog  clan,  165 

of  the  Elephant  clan,  148 

of  the  Genet  clan,  171 

of  the  Grasshopper  clan,  145 

of  the  Heart  clan,  169 

of  the  Hippopotamus  clan,  166 

of  the  Jackal  clan,  165 

of  the  Katitivuma  clan,  159 

of  the  Leopard  clan,  141 

of  the  Lion  clan,  142 

of  the  Lung-fiih  clan,  150 

of  the  Manis  clan,  153 

of  the  Monkey  clan,  157 

of  the  Mushroom  clan,  152 

of  the  Oribi  antelope  clan,  158 

of  the  Otter  clan,  144 

of  the  Rainwater  clan,  172 

of  the  Rat  clan,  160 

of  the  Reedbuck  clan,  168 

of  the  Sheep  clan,  154 

of  the  Yam  clan,  162 

of  the  Tailless-cow  clan,  170 

of  princes,  187,  188 

of  princesses,  189 
Evil  restricted  from  fear,  268 
Excommunication  of  a  murderer  and  his 

clan,  20 
Exorcising  ghosts,  loi 
Explanation  of  clans,  133 
Explanatory  notes  of  plans,  523-525 


E 


Earth  god,  312 

Earthquakes    resulting    from    a    god's 

movements,  313 
Edible  rat,  450 
Eldest  son  never  inherited  his  father's 

property,  1 17 
Elephant  hunting,  445 
on  the  plains,  446 
spears,  446 
traps,  446 
Embalming  the  King's  body,  104 
Ending  of  the  Royal   mourning,    108, 
197 
the  twin-birth  ceremonies,  7i>  72 


Family  burial-grounds,  134 
estates,  133 
gods,  134 

of  a   man  killed  by  plague  as  the 
property  of  Kaumpuli,  310 
Fancy  baskets  and  their  use,  411 
Fat  sold  for  soap-making,  454 
Father   recognising  his  son's  bravery, 

362 
Father's  brothers  termed  little  fathers, 

129 
Feast  given  by  a  warrior  on  his  return 
from  war,  364 
made  to  fetiches,  329 
Female  births  greater  in  number  than 
those  of  males,  97 


Digitized  by  Microsoft® 


INDEX 


535 


Female   medium    debarred   from    duty 

during  menses,  276 
Fence  enclosing  Royal  enclosure,  368 
Festivals  of  Nende,  308 
Fetich  Luboa,  328 
Lmalo,  331 

made  to  represent  a  serpent,  327 
Mbagwe,  327 
Nambaga,  328 
Semwiiiia,  326 
Ziiiga,  329 
Fetiches,  271,  279,  323 

captured,  358 
Fetiches  in  drums,  408 
placed  before  a  general's  hut,  354 
by  women  in  their  gardens,  15 
over  the  door  of  a  house  to  guard 
it,  IS 
possessing  temples,  271 
used  during  war,  324 
used  in  battle,  356 

worn  by  women   to   give   offspring, 
316 
Fife,  the,  35 
Filling    a  grave   with    barkcloth    and 

earth,  119 
Fine  accepted  instead  of  the  death  of  a 

murderer 
Fines,  261 
imposed  on  fisher  folk,  394 
paid  by  peasants  for  adultery,  262 
Fingers  used  at  meals,  437 
used  to  demonstrate  when  counting. 

Fire  in  Kibuka's  temple  extinguished 

at  the  King's  death,  304 
Firearms  introduced  into  Uganda,  226 
Fire  obtained  from  a  rock,  304 
Fire-place,  376,  435 

consecrated  to  a  God,  378 
Fires  and  their  causes,  21 
Firewood  tax  for  the  royal  enclosure, 

206 
First  fruits,  428 

of  victory,  359 
Fish  an  article  of  diet,  391 

a  common  dish,  439 

baskets,  396 

hooks,  395 

lines  for  small  fish,  397 

offered  to  the  god  Mukasa,  393 
Fisherman.  391 
Fisherman's   family  observing    taboos, 

394 
Fishermen  on  the  rive.s,  398 

Ripon  Falls,  398 
Fishermen's  baskets,  411 
Fishing,  391 
lines,  394 
Fish  nets,  393 


Fish  traps,  392 

along  the  shore  of  the  lake,  396 
Fits    regarded    as    ghostly   possession, 

288 
Floor  making,  374 
Floors  carpeted  with  grass,  376 
Folklore,  460-485 

Food  never  kept  for  another  meal,  437 
for  an  army,  351 

from  the  King's  table  given   to   his 
dogs,  207 
Foot  traps  for  elephants,  447 
Forests  of  Uganda,  4 
Forked  tree  for  the  neck  of  prisoners, 

266 
Foster  mothers,  53 
Fowls  accidentally  killed,  423 

kept  in  a  new  garden,  427 
Fowl  rearing,  423 

test  in  divination,  340 
Fowls  kept  for  ceremonial  use,  423 
Freehold  estates,  238 

lands,  13s 
Freemen,  246 

their  duties,  13 
Freight  of  a  canoe,  390 
Fruit  trees  introduced  into  Uganda  by 
Arabs  and  others,  5 
were  not  cultivated,  5 
Funeral  of  a  peasant,  125 

peasant's  wife,  125 
Funerals  of  young  children,  126 
Furnaces  used  for  iron  smelting,  379 


Game  caught  in  nets,  449 
Games,  77,  7^ 

Garden  struck  by  lightning,  432 
Genealogical  tables,  173 

table  of  the  Grassht)pper  clan,   184, 

of  kings,  175-180 
of  the  Oribi  clan,  181-183 
General  birth  customs,  53 

choosing  his  heir,  350 

jumping  over  his  wife,  357 

not  allowed  to  sleep  in  the  capital, 

350 
of  an  army,  348 
General's  account  of  an  expedition  to 
the  King,  361 
position  during  battle,  356 
powers,  351 
sending    offermgs   to    the   war   god, 

363 
use  of  fetiches,  324 
weapon  and  dress,  351 
Geographical  situation  of  Uganda,  3 


Digitized  by  Microsoft® 


536 


INDEX 


Ghost  kills  a  king,  226 

of  aiint  the  cause  of  sickness,  102 

of  the  afterbirth,  54 

of  the  King,  III 

paid  before  a  widow  could  remarry, 

97 
Ghosts,  273,  281 

annoyed  by  people,  287 

bearing  marks  of  their  former  estate, 

282 
claiming  land,  287 

of  kings  warned  the  living  concern- 
ing state  affairs,  113 
destroyed,  287 
feeling  cold,  287 

thirst,  287 
holding  conversation  together,  282 
of  animals  and  reptiles,  288 
buffaloes  feared,  289 
common  people,  285 
kings,  283 
sheep  feared,  289 
pitted  one  against  another,  286 
the  cause  of  the  King's  death,  98 

guardians  of  children,  64 
to  accompany  the  King's  ghost,  107 
visiting  the  god  of  death,  285 
Gift  to  the  Budo  temple,  204 
Girls  as  goat  herds,  79 

dedicated  to  the  gods  and  chiefs,  9 
duties,  79 

often  went  naked,  443 
Glazing  pottery,  402 
Goat  herds,  422 
rearing,  422 
skin  robes,  409 
Goats  resting  at  noon,  423 
Goddess  Nabuzana,  317 
Nagadya,  318 
Nagawonya,  315 
Nalwanga,  301 
God  entering  a  new  temple,  317 
Gulu,  317 

Kitaka's  power  over  ghosts,  312 
Mbale,  316 
Mirium,  313 
Musisi,  313 
Namulere,  317 
Nkulu,  316 
of  plague,  309 

the  chase,  311 
the  Creator,  312 
Wamala,  314 
Wanga,  146,  313 
Gods  consulted  about  wars,  348 
influenced  by  women's  chastity,  363 
made  angry  by  adultery  committed, 

262 
of  the  Baganda,  271 
forests,  322 


Gods  ordering  human  sacrifices,  332 

possessing  many  temples,  276 

visiting  the  king,  299 

wrestling,  314 
Gomba  district,  255 
Good  manners,  44 
Goods  for  sale  in  markets,  452 
Grain  is  not  grown,  5 
Grass  and  sticks  offered  to  river  spirits 
318 

used  for  thatch,  372 
Grasshoppers  eaten,  439 
Gratitude,  45 

Graves   contained   one   body  in   each, 
127 

lined  with  barkcloth,  118 

of  suicides  feared,  127 
the  kings  in  Busiro,  252 

thatched,  123 

the  true  home  of  ghosts,  282 
Greeting  the  King,  209,  259 
Guardian  of  the  sacred  fire,  202 

of  the  sacred  fire,  Gombolola,  159 
Guardians  of  Budo  hill,  193 
Guardianship  of  princes,  188 

of  commoners'  children,  74 
Guards    at    the    gates    of   the   Royal 
enclosure,  369 

in  and  round  the  enclosure,  2or 
Guinea-fowls  sacred  to  forest  gods,  323 
Guns  introduced  into  Uganda,  228 


H 


Hair   of  priests  dressed   in   a  special 
manner,  296 

on  the  face  shaved  or  plucked  out,  7 

short,  black,  woolly,  7 
1 1  aircuttings  used  for  magical  purposes, 

344 
Harpooning  the  hippopotamus,  451 
Harps,  33 

Haunted  houses,  278,  286 
Heads  of  clans,  19 
Heir  chosen  by  the  clan,  270 

impersonating  his  predecessor,  3 

of  a  peasant,  125 

passing  under  a  barkcloth  held  over 
the  grave,  119 

receiving  visitors,  122 
Heir's  visit  to  the  King,  123 
Herdsmen,  415 
Herdsmen's  customs,  417 

dress,  420 
Hill  spirits,  319 
Hippopotamus  hunting,  451 
History  of  King  Cwa,  214 

of  King  Daudi  Cwa,  230 

of  King  Kamanya,  276 


Digitized  by  Microsoft® 


INDEX 


537 


History  of  King  Jemba,  218 
of  King  Juko,  219 
of  King  Junju,  225 
of  King  Kagulii,  221 
of  King  Kaima,  217 
of  King  Kalema,  229 
of  King  Katerega,  219 
of  King  Kayemba,  219 
of  King  Kigala,  216 
of  King  Kikulwe,  221 
of  King  Kimbugwe,  218 
of  King  Kiimba,  216 
of  King  Kimera,  215 
of  King  Kintn,  214 
of  King  Kiwewa,  229 
of  King  Kyabagii,  224 
of  King  Mawanda,  222 
of  King  Mulondo,  217 
of  King  Mutebi,  219 
of  King  Mutesa,  227 
of  King  Mwanga  I.,  223 
of  King  Mwanga  II.,  229,  230 
of  King  Nakihinge,  217 
of  King  Namugala,  224 
of  King  Ndaula,  220 
of  King  Sekamanya,  218 
of  King  Semakokiro,  225 
of  King  Suna  I.,  218 
of  King  Suna  Kalema,  226 
of  King  Tebandcka,  219 
of  King  Tembo,  216 
of  tlie  Baganda  Kings,  186 
of  the  Bean  clan,  162 
of  the  Bird  clan,  159 
of  the  Buffalo  clan,  154 
of  the  Bushbuck  clan,  163 
of  the  Cephalopus  clan,  166 
of  the  Civet-cat  clan,  145 
of  the  Colcbus  Monkey  clan,  142 
of  the  Crow  clan,  170 
of  the  Dog  clan,  164 
of  the  Elephant  clan,  147 
of  the  Genet  clan,  171 
of  the  Grasshopper  clan,  144 
of  the  Heart  clan,  169 
of  the  Hippopotamus  clan,  165 
of  the  Jackal  clan,  165 
of  the  Katinvuma  clan,  1 58 
of  the  Leopard  clan,  140 
of  the  Lion  clan,  141 
of  the  Lung-fish  clan,  148 
of  the  Manisclan,  153 
of  the  Monkey  clan,  1 56 
of  the  Mushroom  clan,  151 
of  the  Oribi  Antelope  clan,  157 
of  the  Otter  clan,  143 
of  the  Rainwater  clan,  172 
of  the  Rat  clan,  160 
of  the  Reedbuck  clan,  168 
of  the  Yam  clan,  160 


History  of  the  Sheep  clan,  153 
of  the  Tailless-cow  Clan,  169 
Homicide  and  murder,  266 
Hospitality,  6 

House-breakers  killed  if  caught,  264 
building,  366,  369 
of  a  deceased  wife  destroyed,  126 
of  the    deceased   Queen    or   King's 

Mother  destroyed,  116 
with  a  pinnacle,  373 
Houses  built  from  the  top,  369 
draped  with  barkcloth,  376 
in  the  Royal  enclosure,  366 
last  only  a  few  years,  366 
Human   bones   used    as    drum   sticks, 
213,  296 
sacrifices,  331 

at  the  King's  funeral,  107 
at  the  Royal  enclosure,  210 
to  a  deceased  king,  284. 
to  prolong  the  King's  life,  212 
abolished,  2 

at  the  King's  Enthronement,  109 
made  to  drums,  27 
made  to  Mbajwe,  328 
offered  to  Kibuka,  305 
offered  to  the  dead  King,  112 
offered  to  Wamala,  315 
to  invigorate  the  King,  209 
to  preserve  the  King's  life,  197 
to  purify  the  new  King,  108 
to  strengthen  the  King,  200 
Hunting,  445 
from  trees,  446 
small  game,  448 
Hunter's  horns,  37 
Huntsman  not  allowed  to  meet  women, 

449 
Huntsman's  return  home,  450  ^ 

Husband    endangered     by    his    wife  s 

adultery,  262 
jumping  over  his  wife,  363 
Husband's  and   wife's  mutual   pledge, 

352 
not  punished  for  wife  murder,  263 
Huts  built  by  travellers,  377 
built  by  warriors,  353 
used  as  smithies,  382 


I 


Importance  of  ceiling  rings  in  a  house, 

37 
Imprisonment,  22,  264 

Incendiaries,  22  -j      j 

Indulgence  of  passions  not   considered 

morally  wrong,  1°      ,,  ,„ 

Infants  exposed  to  the  New  Moon,  58 
sickness,  loi 


Digitized  by  Microsoft® 


538 


INDEX 


Inferiors  addressing  superiors,  44 
Influence  of  the  ghost  of  the  afterbirth 

upon  the  Uving  child,  55 
Information,  sources  of,  3 
Inheritance,  270 
Insanity,  22 
Installing  the  heir,  122 
Intercession    made  by  a  goddess  to   a 

god.  315 
Iron  obtained  from  smelting  stone,  381 

to  be   found  in   the    South-West  of 
Uganda,  5  . 

smelting,  379 

workers,  170 

working,  378 
Ivory  money,  412 

obtained  from  Kyagwe  district,  251 

sold  to  Arabs,  269 

workers,  412 


J 


Jawbone  of  the  dead  King  decorated, 
no 
of  the  dead  King  extracted,  109 
Jawbones  of  chiefs  were  often  preserved, 

113 

of  kings,  282 

the  special  portion  of  body  to  which 
ghosts  cling,  282 
Jumping  over  a  wife,   17,  53)  5Si  57> 
63,  144,  206,  357,  363,  378,  459 
a  wife  after  cleansing  a  well,  459 


K 


Kago  as  substitute  for  the  King  in  twin 

birth  ceremonies,  73 
Katikiro  called  a  king,  236 

not  allowed  to  go  to  war,  355 
Katikiro'%  court,  260 
Kaumpuli,  the  god  of  plague,  incarn- 
ated, 219 
office  and  estates,  235 
Kibuka   exposed   for    people   to    gaze 
upon  him,  305 
fighting  from  the  clouds,  302 
Kibuka's  priests  and  mediums,  303 

the  War  god  coming  to  Uganda,  217 
Kibuka's  temple,  303 

slaves,  307 
Kikerekere    branch    of   the    Lung-fish 

clan,  151 
Killing  the  King's  brothers,  99 
Kiinbugwe' s  office  and  estates,  235 
King  alone  able  to  depose  chiefs  from 

office,  238 
King  and  Queen  carried  to  Budo,  191 


King  and  Queen  crowned,  197 
appointing  a  man  to  build  a  temple 

277 
beating  the  Royal  drum,  199 
burning  cowry-shells,  212 
called  "a  lion,"  207 
consulting  Kibuka,  305 
fined  by  a  chief,  211 
forbidden  to  look  towards  the  temple 

of  Kaumpuli,  309 
given  details  of  wounded  and  dead 

in  battle,  359 
had  his  meals  alone,  207 
holds  a  general  responsible  for  the 

welfare  of  army,  351 
hunting  bushbuck,  209 
informed  of  a  war,  357 
informed  of  the  spoil,  359 
jumping  over  ivory  to  increase  ele- 
phants, 168 
mourning  for  his  predecessor,  196 
mourning   for  a  predecessor  he  has 

killed,  347 
Mutesa   changed    the    old   customs, 

229 
not  allowed  on  sacred  hills,  319 
only    made    offering    to   Walumbe, 

.315 
particular  about   the  appearance  of 

his  wives,  93 
planting  Barkcloth  trees,  194 
playing  a  stone-spinning  game,  211 
plundering  temple  property,  301 
repealing  death  sentences,  333 
robed  with  Royal  barkcloths,  194 
saw  his  servants'  food  daily,  207 
standing   on   the  sacred  mound  on 

Budo,  194 
taking  leave  of  his  Mother,  210 
taking  part  in  thatching,  372 
Tebandeke    possessed    by   the    god 

Mukasa,  220 
receiving  an  army,  360 
visiting  his  ancestor's  temple,  283 
King's  brothers  not   allowed   to  have 

male  children,  81 
chief  cook,  206 
control  over  money,  268 
council,  233 

custom  of  taking  meals,  208 
death,  103 
drinking  cup,  152 
eldest  son  not  allowed  to  reign,  188 
enclosure,  201 
fetiches,  324 
food   sent   by   his  Mother  and   the 

Queen,  206 
funeral,  107 
grandmother     capturing    the    wind 

spirit,  325 


Digitized  by  Microsoft® 


INDEX 


539 


King's   grave   dug   by   a   man   of   the 
Yam  Clan,  i6i 
levee,  204 
meals  served  on  leaves  on  the  floor, 

207 
messengers,  266 

messengers  addressing  the  god,  298 
Mother  not  allowed  to  remarry,  237 
Mother  removed   from    the  widows, 

105 
Mother's  court,  266 
Mother's  estates,  237 
Mother's  heiress,  1 14 
Mother's  residence,  203 
Mother's  official  residence,  237 
offerings  to  Mukasa,  298 
permission     necessary     to     open     a 

market,  456 
powers,  232 
private  servants,  257 
reception  hall,  258 
retainers   and    slaves    received   food 

from  the  Royal  kitchen,  206 
Royal  rug,  259 
scapegoat,  109 

sham  fight  with  Kasuju,  204 
sickness,  98 
smiths,  382 

tax  on  boys  and  girls,  205 
tomb,  107 
umbilical  cord,  236 
umbilical  cord  presented  to  Mukasa's 

medium,  299 
uncle    appointed    to    the     office    of 

Sabaganzi,  105 
visit  to  Budo,  the  reason  for  going, 

192 
visit  to  his  father's  temple,  112 
visit  to  Nankere,  210 
wives  allowed  to  pay  visits,  94 
wives  assist  their  husbands  to  obtain 

other  wives,  87 
wives  ending  mourning,  206 
wives  branded   a  fetich  when  about 

to  be  put  to  death,  324 
wives   restricted   in   paying  visitmg, 

369 
wives  taken   from   common   people, 

86 
wives  termed  prisoners,  51 
Kings  accession  feast,  213 
commanding    an    army    in    person, 

354 
descended   through   the    male    Ime, 

187 
the  sons  of  Baganda  women,  186 
Kintu,  the  ancestor  of  man,  137 
the    first    man   to    come    to    earth, 

136 
Kissing,  not  known,  61 


Kiziba   co\uitry   tributary   to    Uganda 

234 
Koki,  a  tributary  country,  234 
Kraals  for  cattle,  417 
Kyadondo  district,  247 
Kyawe  district,  250 


Lake  Victoria,  travelling  by  canoe  on. 

Lake  Wamala,  250 

Land  could  not  be  sold,  268 

Land  tenure,  268 

Language     of      parents      unrestrained 

before  their  children,  10 
Launching  a  canoe,  390 
Laying  fish  nets,  393 
Leather  throwers,  338 

workers,  408 
Leaves  of  plantain  tree  used  in  cooking, 

431 
Legend  of  Kintu,  460 
of  Mukasa,  290 
of  the  god  of  plague,  309 
of  the  origin  of  Lake  Wamala,  314 
of  the  origin  of  rivers,  318 
of  Wanga  raising  the  sun,  313 
of  the  war  god,  301 
Legitimacy  of  a  child  established,  61 
Leopard  skins  the  King's  property,  451 
Levying  workmen  for  State  labour,  258 
Life  of  a  child,  75 
Light-coloured  people  buried  at  death 

at  cross-roads,  289 
Lion  hunting,  450 
List  of  Kings,  231 
Lung-fish  clan  endogamous,  134 
Lusaka  the  official  name  of  the  King's 

Mother's  residence,  215 
Lying  detrimental  to  success  in  fishing, 
395 

M 

Magic,  46,  98,  328,  344,  394,  43^ 
Magic  trap  to  catch  a  foe,  344 

worked  to  kill  enemies,  344 
Maid    provided    by    the    Mugema    to 

guard  the  King's  wives,  51 
Mainpost    removed    from    the    King's 

tomb,  107 
Maize  crops,  432 
Making  an  efligy  of  a  twin,  125 
Malevolent  ghosts,  286 
Mallets  used  to  make  barkcloth,  405 
Man  helpless  against  death,  464 

killed  at  NakiCs  hut,  212 
Man  killed  at  the  King's  feast,  213 

visiting  the  land  of  the  dead,  466 


Digitized  by  Microsoft® 


S40 


INDEX 


Man's  appearance  in  Uganda,  461 

Maps. 

Maps,  explanatory  notes  of,  523-525 

Market  places,  452 

in  Kyagwe  district,  251 
Markets  in  country  places,  456 
Marriage,  82 

consummated,  91 
contract,  88 
feasts,  89 
of  a  widower,  126 
of  temple  slaves,  300 
of  the  King,  83 
vow  was  binding,  97 
Married  to  a  god,  275 
Masks  used  in  dances,  24 
Materials  used  in  basket  making,  410 

to  make  fetiches,  325 
Mat  making,  413 
Mawokota  district,  254 
Meal  cooked  by  a  wife  after  her  mar- 
riage, 91 
Measurements,  39 

Meat  from  sacriiices  eaten  by  priests,  294 
seldom  obtained  by  peasants,  439 
sold  in  markets,  452 
Medicated  beer   given   to   victims   for 

sacrifice,  331 
Medicinal  properties  of  amulets,  331 
Medicine  given  to  dogs,  424 

poured   into   fetiches  to  increase  its 
potency,  328 
Medicine-men,  277 

making  fetiches,  325 
treating  sick  men,  343 
Medium  becoming  possessed  by  a  god, 
298 
giving    oracles    when     standing    on 

thorns,  313 
ill-used  by  a  king,  227 
of  a  crocodile  god,  336 
of  a  leopard,  335 
of  Mbajwe,  327 
of  the  Python  god,  320,  321 
Mediums,  274 

vendors  of  amulets,  329 
Men  employed  in  building  in  the  Royal 
enclosure,  366 
not  allowed  to  garden,  426 
not   allowed   to   meet   women  when 

going  to  forest  gods,  323 
not  allowed  to  sit  on  women's  beds, 

408 
prohibited  from  entering  the  house  of 

any  absent  warrior,  363 
put  to  death  for  shedding  Royal  blood, 

341 
separated   from   their   wives    during 
the   time   of  building  Mukasa's 
temple,  293 


Men  the  fathers  of  many  children,  57 
Messages  and  messengers,  12 
Messengers  mutilated  for  mistakes  made 

in  delivering  a  message,  12 
Metal  never  tempered,  383 
Method  of  catching  ants,  440 
of  cutting  boards,  387 
of  extinguishing  fires,  21 
of  hunting  lions,  451 
of  killing  sheep,  288 
of  procuring  bones  for  drum  sticks, 

296 
of  stripping  a  tree  of  its  bark,  404 
Methods    adopted    by  tax    collectors, 
244 
of  exorcising  ghosts,  287 
Milk,  440 

boiled  by  boys,  419 
boiled  ceremoniously,  418 
flavoured  with  smoke,  419 
pots,  401 
vessels,  419 
Milking  customs,  420 
Misconduct  of  girls,  79 
Months,  38 
Moral  ideas,  267 
Mother-in-law  not  allowed  to  see  her 

son-in-law,  129 
Mother  of  twins  not  allowed  out  during 
the  day,  68 
mourning  for  her  child,  126 
Mother's  affection  for  her  child,  60 
rights  over  her  child,  60 
scarifying  their  daughters  to  prevent 
the   King  from  marrying  them, 
81 
taught  their  children  to  respect  their 
totems,  128 
Mothers  praised   or  scolded   after  the 

naming  ceremony,  64 
Mourners'  food,  193 

not  allowed  to  wash,  119 
Mourning  for  a  twin  not  allowed,  125 

for  the  dead  King,  104 
Mitgeina^s  duties    at    the    coronation, 
198 
to  the  King's  wives,  50 
not  allowed  to  eat  food  cooked  in  the 
Royal  enclosure,  253 
Muharaedanism  in  Uganda,  229 
Mukasa  a  benign  god,  290 
a  human  being,  291 
and  python  god  related,  322 
angered  because  canoes  were  dragged 

inland,  226 
entered   his   new   temple   by  night, 

295 
sending  gifts  to  the  King,  299 
the  giver  of  twins,  299 
the  god  of  the  lake,  300 


Digitized  by  Microsoft® 


INDEX 


S4I 


Mukasa's  death  and  burial,  292 

food,  291 

grief    on    hearing    of   his    brother's 
death,  303 

medium  a  woman,  297 

slaves,  300 

temporary  temple,  292 

wives,  292 
Murder,  20 
Musical   instruments   called    Madinda, 

Musical  instruments,  25 

Mutebi  the  priest  at  the  King's  feast, 

213 
Mutesa,  rapid  changes  in  the  reign  of, 

3 
the  famous  king,  2 
Mutilation  in  warfare,  358 
Mutilations  feared  because  of  the  effects 
in  the  after  world,  281 
some  causes  for,  1 2 


N 


Nabikande,  the  midwife  to  the  King's 

wives,  50 
Nail  parings  concealed  in  gardens,  345 
Nalinya,  III 

Naimes  given  to  parts  of  a  canoe,  389 
Naming  a  child,  61,  62 

twins,  69 
Nankere's  son  killed  in  order  to  give 

the  king  life,  210 
treated  as  a  prince  previous  to  his 

death,  210 
Nantaba  the  wind  spirit,  325 
National  gods,  273 
National  oath  of  allegiance,  199 
Native  hoes,  427 
Native  name  given  to   the   rhythm  of 

the  drum,  30 
New  moon  ceremonies,  299,  428 
Newly-married  couples  choice  of  home, 

96 
News  conveyed  to  the  king  by  runners, 

359 
from  elephant  tusk  buiied,  447 
Nurse  maids,  58 


O 


Oath  of  allegiance,  349 

Obeisance  made  to  relics,  285 

Object  of  folklore,  460 

Objects  clinging  to  clothes  used  to  trap 

fish,  397 
Offering    made    to   river   spirits   when 

crossing  rivers,  319 


Offerings  made  to  a  canoe,  390 

to  ghosts  forgood  fortune  experienced, 
287 

to  ghosts  to  ensure  prosperity,  288 

made  to  the  god  of  the  Lake,  395 
to  the  plague  god,  311 
to  tree  spirits,  386 
to  python  god,  321 
Office  of  executioner,  332 

oi  Kangawo^  252 

of  Kasuju,  256 

of  Katainbala^  256 

oi  JCibare,  157 

A'imbugwe  ceases  at  the  King's  death, 
236 

King's  half-brother,  205 

o{  Kitunzi,  255 

o{  .Miikwevda,  249 

of  overseer  of  road  making,  241 

oi  Sekibobo,  251 

of  tax  collector,  244 

of  the  ex-Queen,  11 1 

of  the  Gabunga,  254 

of  the  Kago,  248 

of  the  Kaima,  254 

of  the  Mu^ema,  156,  253 

of  the  Pokino,  255 
Officers  of  the  dead  King,  in 
Offices  of  King's  widows  not  allowed 

to  lapse,  283 
Omens  observed  by  travellers,  17 
Open  space  before  the  royal  enclosure, 

202 
Oracles,  275 

given  by  a  King's  ghost,  284 

given  by  night,  314 
Order  of  battle,  356 
Origin  of  clans,  137 

of  death,  463 
Ornaments,  443 

of  distinction    worn   by   the   King's 
servants,  258 
Orphans,  treatment  of,  12 


Paddles  and  paddlers,  389 

Painting  canoes,  390 

Parents   of  twins   not   allowed   to   see 

blood,  69 
Pastoral  people  of  Ankole,  3 
Pasturage,  good  quality  of,  5 
Patterns  dyed  on  barkcloths,  406 
Peace  making,  347 
Peasant  life,  15 

princes,  140 
Peasants'  food,  437 

houses,  376 

partook  of  meals  with  their  wives,  17 


Digitized  by  Microsoft® 


542 


INDEX 


Peasants  preferred  to  live  in  the  coun- 
try, 246 
use  of  fetiches   to   diagnose   sick- 
ness, 325 
wives  not  guarded,  95 
Pedestrians  compelled  to  assist  in  road- 
making,  243 
People  captured  for   passing  Kibuka's 
temple  during    the    re-building, 

304 
fear  to  fell  large  trees,  317 
living  in  the  Royal  enclosure,  366 
never  greeted  when  at  meals,  437 
the,  belong  to  the  Bantu  family,  6 
when  drowning  not  rescued,  241 

I'erson  of  priests  sacred,  274 
of  vestal  virgins  sacred,  276 

Petty  theft,  267 

Physical  features,  4 
type,  7      ^ 

Pillars  used  in  building,  371 

Pinnacle  of  the  temple,  295 

Pits  for  trapping  game,  450 

Place  of  safety  for  the  sacred  objects  in 
a  temple,  284 

Plague  god  in  human  form,  309 

Plan  of  the  capital,  200,  523-525 

Plantain  flour,  439 

trees  and  how  they  are  grown,  429 
grown  from  shoots,  430 
poisoned  by  witchcraft,  290 

Plantains  the  staple  food  of  the  people, 

5 
Plantations  of  plantains  called  gardens, 

4 
Poison  ordeals,  341 
Politeness,  8 
Political  changes,  2 
Polygamy  and  the  marriage  of  sisters, 

Population,  6 

Porters,    desertion   of    and   difficulties 

with,  I,  399 
Possession  by  gods,  275 
Potter  at  work,  400 
Pottery  baked    when   the    moon   was 

full,  402 
sold  in  markets,  455 
Poverty  did  not  exist,  12 
Power  given  to  royal  messengers,  266 
Powers  of  imitation,  365 
of  medicine-men,  277 
Prayer  to  Mwanga  to  give  answers  in 

divination,  339 
Precautions  taken  by  pregnant  women 

when  visiting,  49 
Preparation  for  war,  348 
Preparing  a  chiefs  body  for  burial,  116 
food  for  cooking,  435 
for  a  hunt,  445 


Priest  entering  the  temple,  294 

of  Namulere,  317 
Priestesses  as  midwives,  318 
Priestly  office  and  dress,  296 
Priests  and  their  duties,  274 

captured,  358 

duties  in  battle,  357 

in  seclusion,  295 

ofNende,  308 

treating  plague-stricken  people,  310 
Princes    and    princesses    servants     to 
Kibuka,  307 

burnt  to  death,  1S9 

encouraged  to  marry,  187 

fighting  for  the  throne,  1 90 

of  the   drums  and  peasant  princes, 
188 

put  to  death,  188 

to  death  at  Benga,  336 
to  death  by  starvation,  337 

rejected  from  being  king,  190 

wives,  85 
Princesses  dedicated  to  Nende,  308 

fond  of  gardening,  426 

forbidden  to  marry,  232 

not  allowed  to  marry,  85,  187 

sent  to  reside  in  temples,  74,  303 

were  free  to  pay  visits,  8 
Prisoners  released  on  parole,  264 
Private  estates  of  chiefs,  246 
Products  of  the   country  supplied  the 

needs  of  the  people,  5 
Profligacy  of  the  sexes,  10 
Property  confiscated  by  Kauinpuli,  310 

of  a  chief  when  promoted,  14 

of  cowards  confiscated,  362 
Proverbs,  485-491 
Proving  a  child's  legitimacy,  50 
Punishment  for  adultery,  261 

for  incest  was  death,  129 

for  seduction,  263 
Purificatory    ceremonies    after    child- 
birth, 53,  55 
for  the  parents  of  twins,  68 
performed  before  building  a  temple, 

293 
Purifying  houses  from  plague,  310 
Python  god,  320 

conferring  boons,  322 
god's  food,  321 


Queen  and  her  status,  84 

and    King's    Mother   inducted    into 

their  official  estates,  196 
robed  with  royal  barkcloths,  195 
the     chief    guardian     of    a   king's 

temple,  283 


Digitized  by  Microsoft® 


INDEX 


543 


Queen's  court,  237,  266 
estates,  236 
heiress,  114 
residence,  203 

title  changed   at   the   death   of    the 
King,  283 


R 


Rafts,  391 

Railway  journey  to  Uganda,  i 

Rainfall,  4,  6 

Rainstorm  stopped,  432 

Rainy  seasons,  38 

Ram  of  a  canoe,  387 

Rank  given  to  a  chief,  257 

Rattles  used  in  Kibuka's  temple,  307 

Reasons  given  for  removing  the  jaw- 
bone, 112 

Rebellion,  347 
in  Uganda,  230 

Rebuilding  temples,  276 
Mukasa's  temple,  292 

Reception  of  a  victorious  army,  360 

Receptions  held  by  a  king's  ghost,  284 

Records  orally  handed  down,  3 

Reed  work  in  a  house,  372 

Relatives  of  a  chief  often  became  his 
trusted  servants,  13 

Relics  in  a  king's  temple,  284 
redecorated,  285 

Religion,  271-345 

Remarriage  of  widows,  96 

Remedies  used  in  sickness,  100 

Residents  in  the  capital  responsible  for 
the  maintenance   of    the  roads, 

243 
Restrictions    placed    on     people    who 
drank  milk,  418 
upon  mourners,  120 
upon  Mukasa's  medium,  297 
Retaining  the  after-birth  ghost  in   the 

clan,  55 
Retarded  delivery   owing  to  adultery, 

55 
Reverse  in  war,  357 
Rewards  for  bravery  in  battle,  357 
Riches  never  hoarded,  267 
Rigorous  mode  of  punishing  prisoners, 

2^5 
Ring  in  house   roof  of  great   esteem, 

369 
Ripe  plantains  eaten  by  travellers,  439 
Rites  performed  to  purify  spoil,  363 
River  spirits,  318 
Road  taken  by  the  King  when  going  to 

Budo,  192 
Roads,  good,  4 
guarded  to  capture  people,  332 


Roads  in  country  districts,  239 

the  capital,  241 
Robbing  temples,  273 
Rocks    found    chiefly  along  the  shores 

of  the  lake,  5 
Rooms  in  a  house,  375 
Rooted  objection  to  women  rulers,  232 
Roots  eaten  in  times  of  drought,  439 
Rope-making,  413 

Routine  followed  in  cultivating  a  plan- 
tain grove,  430 
Royal  bearers,  155 
drums,  25 

guarded  by  the  Mugema,  104 
enclosure,  368 

divided  into  sections,  369 
hunt  at  the  end  of  mourning,  197 
leopard  hunt,  209 
oath  given  to  the  nation,  198 
potters,  143 
rug,  141,  409 

spear  returned  to  Budo,  204 
war  fetiches,  324 
widows,  105 
Royalty  belonged  to  the  mother's  clan, 
128 


Sacred  bats,  316 
crocodiles,  336 

fire   at   the   entrance   of    the    Royal 
enclosure,  202 

extinguished,  103 

in  Kibuka's  temple,  304 

taken  to  war,  355 

used  to  burn  princes,  336 
hills,  319 
meal  after  a  battle,  357 

to  dedicate  a  canoe,  390 
objects  in  Kibuka's  temple,  305 

in  Mbajwe's  temple,  327 
pot  in  canoe,  394 
trees  in  a  garden,  427 
Sacrifices  to  ghosts,  286 
Sacrificial  place  Benga,  336 

Ekulu,  337 

Kitinda,  336 

Kubamitwe,  337 

Mutukulu,  337 

Namugongo,  337 

Seguku,  334 

with    no     important     ceremonies, 

338 
Sacrificial  places,  331 
Sailors  the   songsters  of  the   country, 

37 

Salutations,  42 
Salt  a  luxury,  438 


Digitized  by  Microsoft® 


544 


INDEX 


Salt  was  obtained  from  Bunyoro,  5 
Sandal  making,  410 
Sanitary  arrangements,  243 

in  peasant  huts,  377 
Scapegoat,  342 
Scarifications  avoided,  7 

practised  in  Kyagwe,  81 

were  uncommon,  442 
Seat  of  owner  of  a  house,  378 
Second  wife  taken  from  paternal  grand- 
mother's clan,  83 
Secret  police,  208 
Selecting  a  site  for  the  capital,  366 
Selection  and  status  of  chiefs,  13 
Sensalire,  the  Royal  herdsman,  147 
Servants  kneel  to  receive  orders,  44 

in  Kibuka's  temple,  307 
Serving  food,  436 
Shadows,  fear  of,  23 
Sham  fight  as  a  purificatoi-y  rite,  355 

at  the  birth  of  twins,  70 

on  Budo  hill,  193 
Shaving  children's  heads,  64 

the  body,  59 
Sheep  herded  with  cattle,  412 

never    killed  during    time    of    war, 

363 
Shield  making,  406 
Shrines  built  in  a  new  garden,  427 

for  buffaloes'  heads,  289 
Shrine  for  the  ghost  built  by  a  grave, 
123 
of  ghosts  at  graves,  286 
to  the  thunder  god,  432 
Sickness  buried  in  paths,  344 
cast  upon  waste  land,  343 
caused  by  ghosts,  100 
transferred  to  animals,  342 
to  images,  344 
to  people,  342 
to  plantain  trees,  343 
Singo  district,  249 
Sister  taken  to  wife  by  an  heir,  122 
Sister's  son  ending  mourning  ceremony, 

121 
Site  chosen  for  the  capital,  200 
for  a  temple  of  a  King,  283 
Situations  of  temples,  273 
Skins    of    animals   used   as    clothing, 
442 
used  for  clothing,  409 
Slavery  with  the  coasts,  229 
Slaves  could  be  sold  or  killed  by  their 
owners,  15 
how  they  were    obtained  and  their 

status,  14 
put  to  death  to  end  twin-birth  cere- 
monies, 73 
were  buried,    not   cast    out   to  wild 
animals,  127 


Slave  woman  made  free  if  she  was 
married  by  her  master  and  had 
children,  14 

Sleep  and  dreams,  18 

Sleeping  during  rain  storms,  18 
-sickness  ravages,  6 

Sliding  doors  and  gates,  375 

Small  fish  baskets,  397 

Small-pox,  102 

Smiths,  379 

Smith's  son  learning  to  work  iron,  382 

Sneezing  avoided,  259 

Soap  making,  413 

Social  life,  7 

Soil,  the,  5 

Son  not  necessarily  the  heir  to  his 
father,  12 

Sons  of  the  King  killed  at  birth,  137 

Souls  of  the  dead  visiting  Walumbe, 

31S 
Spearing  fish,  398 
Speke  in  Uganda,  229 
Spies  and  scouts  used  in  the  army,  355 
Spinach,  434 
Sponges  made  from  stems  of  plantain 

tree,  431 
Spring  traps  for  game,  450 
Spurious  charges  brought  against  chiefs, 

259 
Standing  army  raised  by  King  Miitesa, 

227 
Stanley  in  Uganda,  229 
Status  of  women  given  by  the  King  to 

men  to  be  their  wives,  93 
Steering   a  canoe    by   objects  on   the 

land,  391 
Stitching  canoe  boards  together,  388 
Stocks,  264 

used  to  detain  culprits,  22 
Stools,  408 
Stones  used  by  a  god  as  messengers, 

3 '6 
Story  of  the  cat  and  the  fowl,  470 
of  the  dog  and  the  leopard,  471 
of  the  hare  and  the  elephant,  480 
of  Kiwobe  and  his  sheep,  477 
of  the  leopard  and  the  hare,  467 
of  the  lion  and  the  cow,  474 
of  the  Hon  and  the  crocodile,  471 
of  Mpobe,  465 

of  Mugema  nursing  Kimera,  215 
of  Ndyakubi  and  Ndalakubi,  482 
of  Sesota,  the  large  snake,  475 
of  Sifirwakange  and  Kasokambitye, 

478 
of  Why  the  bats  hang  head  down- 
wards, 483 
Wokubira  Omulalu  Mukyama,  484 
StrangUng  the  guardian  of  the  sacred 
fire,  103 


Digitized  by  Microsoft® 


INDEX 


S4S 


Sub-chiefs     responsible     for     country- 
roads,  240 
Substilutes  for  chiefs  in  the  army,  355 
Sugar-cane,  434 
Suicide,  20 
Suicide's  body  burned  on  waste  land, 

2S9 
Sunset,  ideas  of,  39 
Superiority  of  the  Baganda  over  Bantu 

tribes,  365 
Superstitions  of  travellers,  17 
regarding  adultery,  72,  262,  362 
Bean  Clan,  162 
Bushbuck  Clan,  163 
beads  worn  by  a  child,  58 
burying  two  bodies  in  a  grave,  127 
child-birth,  55 
born  feet  first,  54 
teething,  74 
conception,  47 
cutting  hair,  24 
dreams,  18 
ghosts,  281,  286,  288 
of  hills,  319 
of  madmen,  23 
of  suicides,  21,  127 
of  twins,  124 
menses.  So,  352 
naming  children,  62 
pregnancy,  49 
rivers,  318 
shadows,  23 

sheep  climbing  a  house,  423 
sickness,  gS 
sleep,  18 
sneezing,  23 
suicides,  21 
trees,  317 
twins,  66 
wells,  455 
Surgery,  358 
Sweet  potatoes,  428 


Taboos  observed  by  pregnant  women, 

49 

on  women  drawing  water,  459 
Taking  leave  of  the  dead,  117 
Taxation,  244 

in  boys  and  girls,  245 
Tax    paid   by  workmen   before   doing 
State  labour,  243 

when  road  making,  24I 
Taxes  divided  by  the  King,  245 
Teething  customs,  74 
Temple  drums,  28 

enclosure,  285 

for  the  King's  jawbone,  no 


Temple  functions,  29S 
of  iMukasa,  292 
of  the  python  god,  320 
Temples  and  their  structure,  276 

destroyed  by  King  Kyabagu,  224 
Tents  used  for  royal  guards,  201 
Terms  of  relationshijj,  129-132 

used  by  the  members  of  a  clan,  S3 
Testing  the  legitimacy  of  a  child,  56 

of  twins,  70 
Thanking  a  host  for  a  meal,  438 

people  for  working,  8 
Thank-offering  after  a  punitive  expedi- 
tion, 299 
Thanks,  45 
Thatchers,  372 
Thatching  a  house,  373 
Theft,  ID,  264 

from  peasants, 15 
The  King's  wives,  50 
Thick  smoke  to  stop  rain,  315 
Thief  s  body  was  not  buried,  15 

use  of  fetich,  329 
Thieves  stealing  food  by  night  might 
be  killed,  15 
when    forcing     a    house    might    be 
killed,  12 
Throwing  grass  on  graves,  289 
Timber  for  canoe  building,  385 
Time  measured  by  meals,  38 

by    women     by    the    pipes    they 
smoked,  38 
Titles  given  to  the  King's  wives,  85 

to  the  parents  of  twins,  65 
Tobacco  pipes,  403 
Toll  taken  by  the  royal  gate-keepers, 

204 
Tools  used  for  making  pots,  399 
Torches  used  in  the  evenings,  201 
Torture  in  the  stocks,  259 
Totems  of  kings,  1S7 
Tradition  of  the  first  plantain  tree,  428 
of  the  Katinvuma  clan,  158 
of  the  Lung-fish  clan,  149 
of  the  origin  of  the  Bean  clan,  162 
of  the  origin  of  the  Hippopotamus 

clan,  166 
of  the  origin  of  the  Yam  clan,  16 
Transferring  sickness,  lOI 
Traveller's  precautions  to  preserve  his 

wife's  health,  17 
Travelling,  17 
Trials  before  the  Katikiro,  260 

before  the  King,  259 
Tributary  countries,  234 
Treason,  266 

Treatment  of  a  visitor's  dog,  423 
calves,  418 
cowardly  chief,  361 
dead  in  war,  359 

N  N 


Digitized  by  Microsoft® 


546 


INDEX 


Treatment  of  dog  guilty  of  fowl  catch- 
ing, 424 
fever,  103 

lambs  and  kids,  423 
pregnant  women,  48 
sickness,  99 
the  after-birth,  52,  54 
the  after-birth  of  twins,  65 
widows,  270 
Treaty  made  with  British  Government, 

2 
Tree  spirits,  317,  386 

upon  which  a  suicide  was  committed 
burned,  28"^ 
Trees     used      in     building     iSIukasa's 
temple,  294 
use  made  of,  4 
Tunes  played  on  fifes,  36 
Twin-birth  ceremonies,  65 
Twin  rites  completed  in  warfare,  358 
Twins  born  to  the  King,  73 

were  never  said  to  be  dead,  124 
Type  of  the  Baganda  kings,  186 


U 


Umbilical  cord  necessary  in  the  naming 

ceremony,  62 
Unfaithfulness  a  cause  of  sickness,  loi 
Uses  of  amulets,  329 
of  fetiches,  279,  323 


Varieties  of  barkcloth  trees,  403 

of  plantain  trees,  431 
\'egetables  used  for  food,  436 
Vessels  of  temples  sacred,  274 

used  for  cooking,  435 
Vestal  virgins,  9,  275 

deposed   from    office    at    puberty, 
276 
Victims  maimed  and  given  to  crocodiles, 
336 
tortured  at  sacrificial  place,  335 
Visit  paid  to  the  King  by  the  father  of 

twins,  72 
Visiting  the  grandparents  of  twins,  70 
Visitors  admitted  to  a  sick  room,  103 


W 


Walumbe,  the  god  of  death,  315 
Wamala's    medium    not    seen    by    the 

public,  314 
Warfare,  346 
War  gods,  301 


War  gods  Nende  and  Kirabira,  30S 

shown  to  the  people,  308 
Warrior  visiting  his  father  after  a  war, 

362 
Warrior's  return  home,  362 
Warriors  afraid  to  pass  fetiches,  354 
in  battle,  356 
rewarded  for  bravery,  360 
supply  their  own  arms,  347 
taking  oath  of  allegiance,  349 
travelling  in  Uganda,  351 
Washing  the  hands  before  a  meal,  436 

uncongenial  to  children,  9 
Water  spirits  in  wells,  458 

test  in  divination,  339 
Weaning  princes  and  princesses,  71 
Wells,  458 

Whip  made  from  human  flesh,  2H 
Widows  claimed  by  relatives,  121 
executed  at  the  King's  funeral,  106 
given  to  the  King,  121 
of  a  king  appointed  to  reside  in  the 

temple,  283 
of  the  deceased  king,  204 
the  property  of  the  heir,  270 
who  become  slaves,  121 
Wife  chief  nurse  in  sickness,  100 
murder,  20 

presents  her  husband  with  a  fowl,  91 
seeking  aid  from  fetiches  for  absent 

husband,  352 
taken   from   paternal  grandmother's 

clan,  135 
taking  leave  of  husband  when  going 
to  war,  352 
Wife's  conduct  tested  by  husband  on 
his  return  from  war,  364 
duties,  83,  94 
faithfulness  tested,  362 
first  visit  to  her  mother-in-law,  92 
redress  should  she  dislike  her  hus- 
band, 92 
visit     to     her     relatives    after    her 
marriage.  91 
Wind  spirit  carried  to  the  Royal  enclo- 
sure, 326 
recaptured    by    each    new    king, 

327 
storm  stopped,  432 
Wine,  441 

Wives  allowed  to  take   leave  of  con- 
demned husbands,  334 
to  visit  their  relatives,  94 
and  children   pledged  by  workmen, 

242 
and  the  restriction  placed  on  them, 

93 
as  guardians  of  fetiches,  324 
carrying  husband's  bedding,  23      • 
divorced  when  subject  to  fits,  2S8 


Digitized  by  Microsoft® 


INDEX 


547 


Wives  guarded,  94 

of  chiefs  were  visited  by  Iheir  male 

relatives,  8 
of  cowardly  chiefs  sold  into  slaverv, 

362 
of  the    King   who   might    not   have 

sons,  137 
put  into  the  stocks,  23 
smashing  their  water-pots,  334 
taken  upon  punitive  expeditions,  353 
tortured  when  suspected  of  adultery, 

263 
witnessing  husband's  death,  334 
Witches  burned  to  death,  289 
Woman,  changed  position  of,  2 
Women    able    to    refuse    an    offer   of 

marriage,  88 
and  men  not  allowed  to  use  the  same 

bath,  18 
as  paddlers  in  a  canoe,  391 
carrying  loads  would  refuse  to  greet 

a  man,  8 
consulting  the  earth  god  for  increase 

of  crops,  313 
eating  apart  from  men,  438 
fear  the  ghosts  of  suicides,  21 
forbidden  to  herd  or  milk  cows,  416 
to       pay      visits      without       their 

husband's  consent,   7 
to    shave    when     their    husbands 

were  at  war,  7 
formed  the  wealth  of  a  man,  246 
given  by  the  king  to  his  servants  to 

become  their  wi'l'es,  14 
gardening,  426 

given  in  marriage  by  the  king,  92 
knelt  down  when  addressing  men,  8 
mourners  taken   from    the   house  of 

mourning    by    their    husbands, 

123 
not  allowed  to  mention  dead  sheep, 

289 
not  allowed  to   mourn  for  the  dead 

from  plague,  310 
not    allowed    to    sit    in   a  doorway 

when  a  man  entered  the  house, 

49 
not  allowed  to  sit  on  stools,  48 


Women  not  allowed  to  step  over  a 
man's  feet  or  mat,  49 

not  allowed  to  touch  unbaked  pots, 
402 

not  debarred  by  poverty  from  becom- 
ing wives  of  the  King,  269 

of  the  Bushbuck  clan  not  allowed  to 
have  sons  when  married  to  the 
King,  164 

outnumbered  men,  97 

patting  themselves  to  prevent  the 
earth-quakegodkilling  them,  313 

restricted   from  approaching  drums, 

30 
secluded  during  menses,  96 
smoking  tobacco,  441 
tortured  to  name  their  seducers,  261 
usually  outlived  men,  97 
were  not  guardians  of  children,  12 
when  old   often  left   their   husbands 

and  went  to  live  with  relatives, 

'3 
with  large  families,  57 
Women's  houses,  9 
quarters,  94 
vows  to  Mukasa,  300 
worlc  in  a  plantain  grove,  43 1 
Working  ivory,  412 
Workmen  fined   for  doing  bad   work, 
246 
for  not  working,  242 
supply  their  building  materials,  372 
Work    of    building    Mukasa's    temple 
begun  on  a  chiefs  head,  295 
seldom  completed,  366 
Wounded  in  battle,  358 
Wrestling,  78 


Young  girls  taken  to  wife  by  chiefs,  93 


Ziba  people  tributary  to  Uganda,  3 


RICHARD    CI.AV    AND    SONS,    LTD.,    BRUNSWICK    ST.,    STA.MFCRD   ST.,    S.E. 


AND    DUNC.W,    SITFOLK. 


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